3.14 As Moses lifted vp the serpent in the wildernesse so must the sonne of man be lift vp 15. That who so beleeueth in him should not perish but haue euerlasting life Act. 10.43 To him also giue all the Prephets witnes that through his name all that beleeue in him shall receiue remission of sinnes The ende and vse of the Gospell is first to manifest that righteousnesse in Christ whereby the whole law is fully satisfied saluation attained Secondly it is the instrument and as it were the conduit pipe of the holy ghost to fashion and deriue faith into the soule by which faith they which beleeue doe as with an hand apprehend Christs righteousnes Rom. 1.16 I am not ashamed of the gospell of Christ for it is the power of God to saluation to as many as beleeue to the Iewe first and then to the Grecian 17. For the iustice of God is reuealed by it from faith to faith Ioh. 6. 33. It is the spirit which quickeneth the flesh profiteth nothing the words which I speake are spirit and life 1. Cor. 1.21 It pleased God by the foolinesse of preaching to saue such as beleeue The Gospell preached is in the flourishing estate of Christs Church that ordinarie meanes to beget faith but in the ruinous estate of the same when as by apostasie the foundations thereof are shaken and the cleere light of the word is darkened then this word read or repeated yea the very sound thereof beeing but once heard is by the assistance of Gods spirit extraordinarily effectuall to them whome God will haue called out of that great darkenesse into his exceeding light Rom. 10.14 How shall they call on him in whome they haue not beleeued and how shall they beleeue in him of whome they haue not heard And howe shall they heare without a preacher Act. 11.19 And they which were scattered abroad because of the affliction that arose about Steuen walked throughout till they came to Phenice and Cyprus and Antiochia preaching the worde to no man but to the Iewes onely 30. Nowe some of them were men of Cyprus and of Cyrene which when thâ—y were come into Antiochia spake vnto the Grecians and preached the Lord Iesus 21. And the hand of the Lord was with them so that a great number beleeued and turned vnto the Lord. Ioh. 4. 28. The woman then left her water pot and went her way into the city and said to the men 29. Come and see a man which hath told me all things that euer I did Is not he the Christ then they went out of the citty and came vnto him 39. Now many of the Samaritans beleeued in him for the saying of the woman which testified He hath tolde me all things that euer I did 41. And many moe beleeued because of his own word 42. And they said vnto the woman Nowe we beleeue not because of thy saying for we haue heard him our selues and knowe that this is indeede the Christ the Sauiour of the world Rom. 10.18 I demaunde haue they not heard no doubt their sounde went out through all the earth and their wordes into the endes of the world Thus we may see how many of our forefathers ancestors in the midst of popery obtained eternall life Reuel 12. 17. The dragon was wroth with the woman and went and made warre with the remnant of her seede which kept the commandements of God and haue the testimonie of Iesus Christ. Rom. 11.4 What saith the diuine Oracles I haue reserued to me seuen thousand men which neuer bowed knee to Baal CHAP. 32. Of the Sacraments THus much of the preaching of the word now follow the appendants to the same namely the Sacraments A Sacrament is that whereby Christ and his sauing graces are by certaine externall rites signified exhibited and sealed to a Christian man Rom. 4.11 He receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had when he was circumcised Gen. 7.11 Ye shall circumcise the foreskin of your flesh and it shall bee a signe of the couenant betweene me and you God alone is the author of a Sacrament for the signe cannot confirme any thing at all but by the consent and promise of him at whose handes the benefit promised must be receiued Therefore God it is alone which appointed â—ignes of grace in whose alone power it is to bestowe grace And God did make a Sacrament by the sacramentall word as Augustine witnesseth saying Let the word come to the element and there is made a Sacrament The sacramentall word is the word of institution the which God after a seuerall manner hath set downe in each Sacrament Of the worde there are two parts the commandement and the promise The commandement is by which Christ appointeth the administration of the Sacraments and the receiuing of the same As in Baptisme Goe into the whole world baptizing them in the Name c. In the Lords Supper Take eate drinke doe ye this The promise is the other part of the institution whereby God ordained elements that they might be instruments and seales of his grace As in Baptisme I baptize thee in the name of the father of the sonne and of the holy Ghost In the Supper This is my body giuen for you and This this is my blood of the new Testament Therefore this word in the administration of the Sacrament ought to be pronounced distinctly and aloud yea and as occasion serueth explained also to the ende that all they to whome the commandement and promise appertaineth may knowe and vnderstand the same And hence it is very plaine that the ministers impietie doth not make a nullitie of the Sacrament neither doth it any whit hinder a worthy receiuer no more then the pietie of a good minister can profite an vnworthy receiuer because all the efficacie and worthines therof dependeth onely vpon Gods institution if so be that be obserued The parts of a Sacrament are the Signe and the Thing of the Sacrament The signe is either the matter sensible or the Action conuersant about the same The matter sensible is vsually called the signe The mutation of the signe is not naturall by changing the substance of the thing but respectiue that is onely in regard of the vse For it is seuered from a common to an holy vse Therfore there is not any such either force or efficacie of making vs holy inherent or tied vnto the externall signes as there is naturally in bathes to purifie corrupt diseases but all such efficacie is wholly appropriate to the holy Spirit yet so as it is an inseperable companion of true faith and repentance and to such as turne vnto the Lord is together with the signe exhibited Whence it commeth to passe that by Gods ordinance a certaine fignification of grace and sealing thereof agreeth to the signe The thing of the Sacrament is either Christ his graces which concerne our saluation or the action conuersant about Christ. I
In whome ye are also built togither to be the habitation of God by the spirit This albeit it be a most neere and reall vnion yet we must not thinke that it by touching mixture or as it were by souldring of one soule with another neither by a bare agreement of the soules among themselues but by the communion and operation of the same spirit which beeing by nature infinite is of sufficient abilitie to conioyne those things togither which are of themselues farre distant from each other the like we see in the soule of man which conioyneth the head with the foote Eph. 2.22 2. Pet. 1.4 Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Phil. 2.1 If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit c. The things vnited In this vnion not our soule alone is vnited with Christs soule or our â—lesh with his flesh but the whole person of euery faithfull man is â—erely conioyned with the whol person of our Sauiour Christ God man The manner of their vnion is this A faithfull man first of all and immediatly is vnited to the flesh or humane nature of Christ afterward by reason of the humanitie to the Word it selfe or diuine nature For saluation and life dependeth on that fulnesse of the godhead which is in Christ yet it is not coÌ„municated vnto vs but in the flesh and by the flesh of Christ. Ioh. 6 5â— Except ye eate the flesh and drinke the blood of the Sonne of man ye haue no life in you 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him The bond of this vnion This vnion is made by the spirit of God applying Christ vnto vs and on our parts by faith receiuing Christ Iesus offered vnto vs. And for this cause is it tearmed a spirituall vnion Christ because he is the head of the faithfull is to be considered as a publike man sustaining the person of all the elect Hence is it that the faithfull are â—aid to be crucified with Christ and with him to die to be buried Rom. 6.4 5,6 to be quickened Eph. 2.5 to be raised vp and placed in heauen v. 6. Col. 3.1 the which is not onely in regard of the hope of the faithful but because they are accepted of God certainely to haue done all these things in Christ euen as in Adams first sinne all his posteritie afterward was tainted of sinne A member of Christ is diuersly distinguished and is so either before men or God Before meÌ„ they are the members of Christ who outwardly professing the faith are charitably reputed by the Church as true members But such deceiuing at length both themselues and the Church may be reprobates therefore in Gods presence they are no more true members then are the noxious humours in mans bodie or a woodden legge or other ioynt cunningly fastened to another part of the bodie Againe members before God they are such as either are decreed to be so or actually are so already Such as are decreed to be so are they who being elect from all eternitie are either as yet not borne or not called Ioh. 10. 16. Other sheepe haue I which are not of this fold them also must I bring Actuall members of Christ are either liuing or dying members An actuall liuing member of Christ is euery one elected which being engraffed by faith and the spirit into Christ doth feele and shewe forth the power of Christ in him An actuall dying or decaying member is euery one truely engraffed into Christ and yet hath no feeling of the power and efficacie of the quickening spirit in him He is like vnto a benummed legge without sense which indeede is a part of mans body and yet receiueth no nourishment such are those faithfull ones who for a time doe faint and are ouercome vnder the heauie burtheÌ„ of tentations and their sinnes such are also those excommunicate persons who in regard of their engraffing are true members howesoeuer in regard of the externall communion with the Church and efficacie of the spirit they are not members till such time as they being touched with repentance doe begin as it were to liue againe God executeth this effectuall calling by certaine meanes The first is the sauing hearing of the word of God which is when the said word outwardly is preached to such an one as is both dead in his sinnes and doth not so much as dreame of his saluation And first of all the Law shewing a man his sinne and the punishment thereof which is eternall death afterward the Gospel shewing saluation by Christ Iesus to such as beleeue And inwardly the eyes of the minde are enlightened the heart and eares opened that he may see heare and vnderstand the preaching of the word of God The second is the mollifying of the heart the which must be bruised in pieces that it may be fit to receiue Gods sauing grace offered vnto it Ezech. 11. 19. I will giue them one heart and I will put a new spirit within their bowels And I will take the stonie heart out of their bodies and will giue them an heart of flesh There are for the brusing of this stonie heart foure principal hammers The first is the knowledge of the law of God The second is the knowledge of sinne both originall and actuall and what punishment is due vnto them The third is compunction or pricking of the heart namely a sense and feeling of the wrath of God for the same sinnes The fourth is an holy desperation of a mans owne power in the obtaining of eternall life Act. 2.37 When they heard these things they were pricked in heart and said vnto Peter and the rest of the Apostles Men and brethren what shall we doe 38. Peter said vnto them Repent and be baptized euery one of you in the name of Iesus into the remission of sinnes and ye shall receiue the gift of the holy Ghost Luk. 15.17 Then he came to himselfe and said How many hired seruants at my fathers haue bread ynough and I die for hunger 18. I will rise and goe to my father and say vnto him Father I haue sinned against heauen and before thee 19. And am no more worthie to be called thy sonne make me as one of thy hired seruants c. Matth. 15. 24. He answered and said I am not sent but to the lost sheepe of Israel The third is faith which is a miraculous and supernaturall facultie of the heart apprehending Christ Iesus being applied by the operation of the holy Ghost and receiuing him to it selfe Ioh. 1.1,2,6.35 Iesus said vnto them I am the bread of life he that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Rom. 9.30 What shall we
they which speak euill of you as of euill doers may by your good works which they shall see glorifie God in the day of thy visitation II. To exhort Heb. 3. 13. Exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne Rom. 1.12 That I might be comforted togither with you through our mutuall faith both yours mine III. To comfort 1. Thess. 5.14 Comfort the feeble minded beare with the weake be patient towards all men Iam. 5. 16. Acknowledge your faults one to another and pray one for another that ye may be healed 20. He that conuerteth a sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes 1. Thess. 4. 18. Comfort your selues one another with these words IV. To admonish Rom. 15. 14. I my selfe am perswaded of you brethren that yee also are full of goodnes and filled with all knowledge and are able to admonish one another 1. Thess. 5. 14. We desire you brethren admonish them that are vnruly They shall obserue an holy manner of admonition who in the spirit of meeknes and as it were guiltie of the like infirmitie themselues doe admonish forthwith all their brethren of such faults as they certenly know by them and that out of Gods word Gal. 6.1 Brethren if any man by occasion be fallen into any fault yee which are spirituall restore such an one in the spirit of meeknes considering thy selfe least thou also be tempted Matth. 5. 7. Thou hypocrite cast out first the beame out◠of thine owne eye and then shalt thou see to take the mote out of thy brothers eye 2. Tim. 4.2 Preach the word be instant in season and out of season improoue rebuke exhort with all long suffering and doctrine Math. 18. 15. If thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother Rom. 15.14.2 Tim. 4.2 Leuit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Reliefe peculiar to the godly among themselues is a dutie whereby the rich doe out of their plentie supplie the wants of the poore both according to their abilitie and sometimes beyond their abilitie 2. Cor. 8.3 To their power I beare record yea beyond their power they were willing Act. 2.44,45 All that beleeued were in one place and had all things common and they solde their possessions and goods and parted them to all men as euery one had neede CHAP. 48. Of the fourth degree of the declaration of Gods loue and of the estate of the Elect after this life THe fourth degree of the declaration of Gods loue is Glorification Roman 8.30 Glorification is the perfect transforming of the Saints into the image of the Sonne of God Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all things vnto himselfe 1. Cor. 15.44 It is sowne a naturall bodie and is raised a spirituall bodie there is a naturall bodie and there is a spirituall bodie 45. And it is also written The first man Adam was made a liuing soule the last Adam was made a quickning spirit 49. And as we haue borne the image of the earthly so shall we beare the image of the heauenly Psal. 17. 15. I will behold thy face in righteousnes and when I awake I shall be satisfied with thine image The beginning of Glorification is in death but it is not accomplished and made perfect before the last day of iudgement The death of the Elect is but a sleepe in Christ whereby the bodie and soule is seuered The bodie that after corruption it may rise to greater glorie The soule that it being fully sanctified may immediatly after departure frō the bodie be transported into the kingdom of heauen Against the feare of death note these preseruatiues I. Death it freeth the godly from the tyrannie of Satan sinne the world the flesh and eternall damnation yea from infinite both perills and losses and doth place vs both safe and happie vnder the shadow as it were of Christs wings II. Christ by his death hath sanctified vnto vs both death and the graue III. Christ is both in life and death gaine to the godly Phil. 1.12 IV. Those consolations which the spirit of Christ doth suggest to the soules of the faithfull doe by many degrees surmount the dolours of death V. The desire of that most bright and glorious beholding of God and the presence of those Saints which are departed before vs. VI. In stead of our bodies we shall be clothed with glorie 2. Cor. 5.1 VII The stings of death namely sinne is then so taken away as that that serpent can no more hurt vs. 1. Cor. 15.55 O death where is thy sting O graue where is thy victorie Heb. 2.15 That he might deliuer all them which for feare of death were all their life time subiect to bondage VIII We should not so much thinke of our death as to take an exact account of our life For that man can not die ill who hath liued well and he seldome dieth well that hath liued badly IX The Angels they stand at our elbowes that so soone as a Saint departeth they may with all speede immediatly transport his soule into heauen Soules being once in heauen remaine there till the last day of iudgement where they partly magnifie the Name of God and partly doe waite and pray for the consummation of the kingdom of glorie and full felicitie in body and soule Reuel 5.8 And when he had taken the booke the foure beasts and the foure and twentie Elders fell downe before the Lambe hauing euery one harpes and golden vials full of odours which are the prayers of the Saints 9. And they sang a new song saying Thou art worthie to take the booke and to open the seales thereof because thou wast killed and hast redeemed vs to God by thy blood out of euery kinred and tongue and people and nation Reuel 14. 2. I heard the voice of harpers harping with their harps 3. And they sung as it were a new song before the throne and they cried with a loud voice saying How long Lord holy and true doest not thou iudge and auenge our blood on them that dwell on the earth CHAP. 49. Of the estate of the Elect at the last day of iudgement THe last day of iudgement shall be on this manner I. Immediatly before the comming of Christ the powers of heauen shall be shaken the Sunne and Moone shall be darkned and the starres shall seeme to fall from heauen at which sight the Elect then liuing shall reioyce but the reprobate shall shake euery ioynt of them II. Then the heauens beeing all set on fire shall with a
noise like to that of charriot wheeles suddenly passe away and the elements with the earth and all therein shall be dissolued with fire 2. Pet. 3. 12. Lâ—â—king for and hâ—â—sting vnto the comming of the day of God by which the heauens beeing 〈◊〉 shall be dissolued and the elements shall melt with heate 13. 〈…〉 new heauens and a new earth according to his promise wherein d 〈…〉 ousness At the same time when as all these things shall come to passe 〈◊〉 sound of the last trumpet shall be heard sounded by the Archangâ—â—â— And Christ shall come suddenly in the cloudes with power and glorie and a great traine of Angels III. Now at the sound of the trumpet the Elect which were dead shal arise with their bodies and those very bodies which were turned to dust and one part rent from another shall by the omnipotent power of God be restored and the soules of them shall descend from heauen and be brought againe into those bodies As for them which then shall be aliue they shall be changed in the twinckling of an eye and this mutation shall be in stead of death And at that time the bodies shall receiue their full redemption and all the bodies of the Elect shall be made like the glorious bodie of Christ Iesus and therefore shall be spirituall immortall glorious and free from all infirmitie IV. Last of all when they are all conuented before the tribunall seate of Christ he will forthwith place the Elect seuered from the reprobate and taken vp into the aire at his right hand and to them being written in the booke of life will he pronounce this sentence Come ye blessed of my father possesse the kingdome prepared for you from the foundations of the world Matth. 25.33 He shall set the sheepe on his right hand and the goates on the left 1. Thess. 4. 17. Reu. 20. 12. whosoeuer was not found written in the booke of life was cast into the lake of fire CHAP. 50. Of the estate of the Elect after iudgement THe last iudgement beeing once finished the Elect shall enioy immediatly blessednes in the kingdome of heauen Blessednes is that whereby God himselfe is all in all his Elect. 1. Cor. 15. 28. When all things shall be subdued to him then shall the Sonne also himselfe be subiect vnto him that did subdue all things vnder him that God may be all in all And it is the reward of good workes not because workes can merit but by reason of Gods fauour who thus accepteth workes and that in respect of the merit of Christs righteousnes imputed to the Elect. Rom. 6.23 The wages of sinne is death but eternall life is the gift of God through Iesus Christ our Lord. 2. Tim. 4. 8. Reu. 22. 12. Behold I come shortly and my reward is with me to giue euery man according as his worke shall be Blessednesse hath two parts Eternall life and perfect glorie Eternall life is that fellowship with God whereby God himselfe is thorough the Lambe Christ life vnto the Elect. For in the kingdome of heauen the Elect shall not neede meat drinke sleepe aire heat cold phisicke apparell or the light of the Sunne and moone b but in place of all these shall they haue in them Gods spirit by which immediatly they shall be quickned for euer Perfect glorie is that wonderfull excellencie of the Elect wherby they shal be in a farre better estate then any heart can wish This glorie consisteth in three points I. In that they shall still behold the face of God which is his glory and maiestie Reuel 22.4 And they shall see his face and his name shall be in their forheads Psal. 17.15 I will behold thy face in righteousnes and when I awake I shall be satisfied with thine anger II. In that they shall be most like to Christ namely iust holy incorruptible glorious honorable excellent beautifull strong mightie and nimble 1. Ioh. 3.2 Dearely beloued now are we the sonnes of God but yet it doth not appeare what we shall be and we knowe that when he shall appeare we shall be like him for we shall see him as he is Phil. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all things to himselfe III. They shall inherit the kingdome of heauen yea the newe heauens and newe earth shal be their inheritance 1. Pet. 1.4 God hath begotten you to an inheritance immortall vndefiled and that fadeth not away reserued in heauen for you Mat. 25.34 Then shall the king say to them on his right hand Come ye blessed of my Father possesse a kingdome prepared for you before the foundations of the world were laid Reu. 5.10 Thou hast made vs vnto our God kings and priests and we shall raigne on the earth Reuel 21.7 Hee that ouercommeth shall inherite all things and I will be his God he shall be my sonne The fruit that commeth from both these parts of blessednes is of two sorts Eternall ioy and the perfect seruice of God Psal. 16.11 Thou wilt shewe me the path of life in thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Psal. 36.8 They shall be satisfied with the fatnes of thine house and thou shalt giue them drinke out of the riuer of thy pleasures 9. For with thee is the well of life and in thy light shall we see light The parts of Gods seruice are Praise and Thanksgiuing Reuel 21.3 And I heard a great voice out of heauen saying behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be their God with them Chap. 5.12 Saying with a loud voice Worthy is the Lambe that was killed to receiue power and riches and wisdome and strength and honour and glory and praise c. 13. Chap. 11.17 The foure and twentie Elders which sate before God on their seates fell vpon their faces and worshipped God saying Wee giue thee thanks Lord God Almightie which art and Which wa st and Which art to come for thou hast receiued thy great might and hast obtained thy kingdome The manner of performing this seruice is to worship God by God himselfe immediately In heauen there shall neither be temple ceremonie nor Sacrament but all these wants shal God himselfe supply togither with the LaÌ„be that is Christ. Reuel 21.22 I sawe no temple therein for the Lord God Almightie and the Lambe are the Temple of it This seruice shall be daily and without intermission Reuel 7.15 They are in the presence of the throne of God and serue him day and night in his temple A Corollarie or the last conclusion THus God in sauing the Elect doeth clearely set forth his iustice and mercy His iustice in that he punished the sinnes of the elect in his Sonnes owne person His
nothing regarded A blinde man neuer seeing the sunne is not brought to wonder at it and earthly minded men neither seeing nor feeling what an excellent thing it is to bee the childe of God cannot bee brought to seeke after it But let all such as feare God enter into a serious consideration of the vnspeakeable goodnesse of God comforting themselues in this that God the father hath vouchsafed by his owne sonne to make them of the vassals of satan to be his owne deere children Nowe followe the duties which are two First we beleeue that Iesus Christ who was to be the Sauiour of mankinde must needs be God what is the reason hereof surely because no creature no not all the creatures in heauen and earth were able to saue one man so vile wretched and miserable is our estate by Adams fall And therefore the sonne of God himselfe pitied our estate and beeing king of heauen and earth was faine to come from heauen and lay downe his crowne and become a seruant and taking vpon him our nature was also faine to take vpon him our case and condition and suffer death for our sinnes which otherwise euery one of vs should haue suffered both in bodie and soule world without ende To make this more plaine let vs suppose that some one hath committed an offence against a prince and the trespasse to be so grieuous that no man can appease the kings wrath saue only the kings onely sonne and which is more the kings sonne himselfe cannot release him vnlesse hee suffer the punishment for him in his owne person which is due vnto the malefactour Nowe what is to be thought of this mans estate surely all men will say that he is in a most miserable taking and that his trespasse is notorious and so it is with euery one of vs by nature whatsoeuer we are No man could saue our soules no not all the angels in heauen vnlesse the king of heauen and earth the onely sonne of God had come down from heauen and suffered for vs bearing our punishment Nowe the consideration of this must humble vs and make vs to cast downe our selues vnder the hand of God for our sinnes and pray continually that the Lord would send some Moses or other which might smite the rockes of our hearts that some teares of sorrowe and repentance might gush out for this our wofull miserie Secondly whereas God the Father of Christ gaue his onley sonne to be our Sauiour as we must be thankefull to God for all things so especially for this great and vnspeakable benefit Common blessings of God as meat drinke health wealth and libertie must at all times mooue vs to be thankeful but this that Christ Iesus the onely sonne of God redeemed vs beeing vtterly lost this I say must be the maine point of all our thankfulnes but alas mens hearts are so frozen in the dreggs of their sinnes that this dutie comes little in practise nowe adaies When our Sauiour Christ clensed ten lepers there was but one of them that returned to giue him thankes and this is as true in the leprosie of the soule for though saluation by Christ be offered vnto vs daily by Gods ministers yet not one of tenne nay scarse one of a thousand giues praise and thankes to God for it because men take no delight in things which concerne the kingdome of heauen they thinke not that they haue neede of saluation neither do they feele any want of a Sauiour But we for our parts must learne to say with Dauid What shall I render vnto the Lord for all his benefits yea we are to practise that which Salomon saith My sonne giue me thy heart for we should giue vnto God both bodie and soule in token of our thankefulnesse for this wonderful blessing that he hath giuen his onely sonne to bee our Sauiour and we are to hold this for trueth that they which are not thankfull for it let them say what they will they haue no soundnes of grace or power of religion at the heart And thus much of the third title The fourth and last title is in these wordes our Lord. Christ Iesus the onely sonne of God is our Lord three waies first by creation in that he made vs of nothing when we were not secondly he is our Lord in the right of redemption In former times the custome hath bin when one is taken prisoner in the field he that paies his raunsome shall becom alwaies after his Lord so Christ when we were bondslaues vnder hell death and condemnation paide the ransome of our redemption and freed vs from the bondage of sinne and satan and therfore in that respect he is our Lord. Thirdly he is the head of the Church as the husband is the wiues head to rule and gouerne the same by his word and spirit And therefore in that respect also Christ is our Lord. And thus much for the meaning Nowe followe the duties And first of al if Christ be our Soueraigne Lord we must performe absolute obedience vnto him that is whatsoeuer he commandes vs that must we doe And I say absolute obedience because Magistrates Masters Rulers and fathers may command and must bee obeyed yet not simply but so farre foorth as that which they command doth agree with the word and commandement of God but Christs will and word is righteousnesse it selfe and therfore it is a rule and direction of all our actions whatsoeuer and for this cause he must be absolutely obeyed Thus he requires the obedience of the morall lawe but why because he is the Lord our god And in Malachie he saith If I be your Lord where is my feare And againe we must resigne both bodie and soule heart mind wil affections and the course of our whole liues to be ruled by the will of Christ. He is Lord not onely of the bodie but of the spirit and soule of man he must therefore haue homage of both As wee adore him by the knee of the bodie so must the thoughts and the affections of our hearts haue their knees also to worship him and to shewe their subiection to his commandements As for such as doe hold him for their Lord in word but in the meane season will not indeauour to shewe their loyaltie in all manner of obedience they are indeede no better then starke rebels Secondly when by the hande of Christ straunge iudgements shall come to passe as it is vsuall in all places continually we must stay ourselues without murmuring or finding fault because he is an absolute Lorde ouer all his creatures all things are in his handes and hee may doe with his owne whatsoeuer he will and therefore wee must rather feare and tremble whensoeuer we see or heare of them so Dauid saith I was dumbe and opened not my mouth because thou didst it And againe My flesh trembleth for feare of thee and I am afraid of thy iudgements Thirdly before wee vse
because faith is a subsisting of things which are not seene the ground of this hoped for and we must liue by faith and not by feeling Though feeling of Gods mercy be a good thing yet God doth not alwaies vouchsafe to giue it vnto his children and therefore in the extremitie of afflictions and temptations wee must alwaies trust and rely on god by faith in Christ as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God Secondly here wee may see how God dealeth with his children for Christ in the sense and feeling of his humane nature was forsaken yet had he sure trust and confidence in God that caused him to say My God my God God will oftentimes cast his deere children into huge gulfes of woe and miserie where they shall see neither banke nor bottome nor any way to get out yet men in this case must not despaire but remember still that that which befell Christ the head doth also befall his members Though Christ him-selfe at his death did beare the wrath of God in such measure as that in the sense and feeling of his humane nature he was forsaken yet for all this he was the sonne of God and had the spirit of his father crying My God my God And therefore though we be wonderfully afflicted either in bodie or in minde so as we haue no sense or feeling of Gods mercy at all yet must we not despaire and thinke that we are cast-awaies but still labour to trust and rely on God in Christ and build vpon this that we are his children though wee feele nothing but his wrath vpon vs against mercy cleauing to his mercie This was Dauids practise In the day of trouble saith he 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 my soule was full of anguish and so he continueth on saying Will the Lord absent himselfe for euer and will he shewe no more fauour hath God forgotten to be mercifull but in the ende he recouereth himselfe out of this gulfe of temptation saying Yet I remember the yeres of the right hand of the most high I remember the workes of the Lord certenly I remember the wonders of olde Wherefore this practise of Christ in his passion must then be remembred of vs all when God shall humble vs either in bodie or soule or both The fourth thing which fell out when Christ was on the crosse was this after Christ knew that all things were performed and that the scriptures were fulfilled he said I thirst and then there standing a vessel full of vineger one ranne and filled a sponge therewith and put it about an hyssop stalke and put it to his mouth which when he had receiued he said It is finished The points here to be considered are foure The first that Christ thirsteth And we must knowe that this thirst was a part of his passion and indeede it was no small paine as we may see by this when Sisera was ouercome by Israel and had fled from his enemies to Iaels tent he called for a little water to drinke being more troubled with thirst then with the feare of death at the hand of his enemies And indeede thirst was as as grieuour to men in the East countrie as any torment else And hereupon SaÌ„pson was more grieued with thirst then with feare of many thousand Philistims Againe whereas Christ complaines that he thirsteth it was not for his own sake but for our offences and therefore answerably we must thirst after Christ and his benefits as the drie thirstie land where no water is doth after raine and as the hart brayeth after the riuers of water so must we say with Dauid My soule panteth after thee O Lord and the benefits of thy death The second that a sponge full of vineger tied vpon an hyssop stalke was reached to Christ vpon the crosse Now it may be demanded how this could bee considering the stalke of the hyssop is not past a foote long Ans. As the tree of mustard seed with the Iewes is farre greater and taller then with vs in so much that the birdes of lieauen build their neasts in it so it may bee that hyssop groweth much longer in those countries then with vs. Or as I take it rather the hyssop stalke was put vpon a reede and by that meanes the sponge was put vp to the mouth of Christ. The third point is that Christ drinketh the vineger offered but when Not before all things were finished that were to bee done on the crosse And by this he shewes his exceeding care for our saluation He laid aside al things that would turne to his own ease that he mightfully work our redemptioÌ„ sulfil the will of his father who sent him into the world for that end The like care â—ust euery one of vs haue to walke dutifully and as it were to goe with thoâ—ugh-stitch in our particular callings that God may be glorified by vs. WheÌ„ Abrahams seruant came to Bethuel to get a wife for Isaac meat was set before him but he said I will not eate before I haue said my message so likewise wee must first see Gods glorie procured in our affaires and then in the second place if commodity or praise redound to vs we must afterward take it The last point is that when Christ had drunke the vineger he said It is finished Which words may haue a double sense one that such things as were figured by the sacrifices of the old testament are accomplished the other that nowe vpon the crosse hee had finished his satisfaction to the iustice of his father for mans sinne And this of the twaine I rather think to be his meaning If it be said that the buriall and resurrection and ascention of Christ c. which are very necessarie to mans redemption were not yet begun the aunswere is that the workes of Christs priesthood which followe his death serue not to make any satisfaction to Gods iustice for sinne but onely to confirme or apply it after it is made and accomplished on the crosse And if this be so that Christ in his owne person accomplished the worke of redemption and made a full and perfect satisfaction for vs as these words import It is finished then humane satisfactions to gods iustice for sinne are altogither superfluous The fifth euent that fell out when Christ was vpon the crosse was that hee cried with a loud voice and said Father into thy handes I lay downe my spirit that is I commend my soule as being the most pretious thing which I haue in this world into thy custodie who art a most faithfull keeper thereof These wordes are taken by Christ out of the Psalmes for when Dauid was in danger of his life by reason of Saul and had no friend to trust he makes choise of God to be
of God not only bridling sinne in vs but also mortifying and killing the same Indeed both of them are the good gifts of Gods spirit but yet the mortification of sinne is the chiefest being an effectuall signe of grace and proper to the elect The fifth grace and gift of the holy Ghost is to heare and receiue the word of God with ioy In the parable of the sower one kind of badde ground are they which when they haue heard receiue the worde with ioy And this is that which the authour of the Hebrues calls the the tasting of the good word of God and of the powers of the world to come We knowe that there is great difference betweene tasting of meate and eating of it They that sit down at the table do both tast and eate but they that dresse the meate do onely see and taste thereof so it is at the Lords table Many there be that haue this gift truely both to tast and eate of the bodie and blood of Christ offered in the word and Sacraments and some againe doe onely taste and feele the sweetnesse of them and reioice therein but yet are not indeede partakers thereof Nowe if this be so then all those which heare the word of God must take heede how they heare and labour to finde these two things in themselues by hearing I. that in heart and conscience they be throughly touched and humbled for their sinnes II. that they be certenly assured of the fauour and loue of God in Christ and that the sweete promises of the Gospel doe belong to them and in consideration hereof they must make conscience of all sinne both in thought worde and deed through the whole course of their liues And this kind of hearing bringeth that ioy which vanisheth not away Thus much of the benefits of the holy Ghost common to all men both good and badde nowe followe such as are proper to the elect all which may be reduced vnto one namely the inhabitation of the spirit whereby the elect are the temples of the holy Ghost who is said to dwell in men not in respect of substance for the whole nature of the holy Ghost cannot be comprised in the bodie or soule of man but in respect of a particular operation and this dwelling standes in two things The first that the holy Ghost doth abide in them not for a time onely but for euer for the word dwelling noteth perpetuitie Secondly that the holy Ghost hath the full disposition of the heart as whē a man commeth to dwell in an house whereof he is lord he hath libertie to gouerne it after his owne will Nowe this disposition of the hearts of the faithfull by the holy Ghost stands in fiue special and notable gifts euery one worthie our obseruation The first is a certen knowledge of a mans owne reconciliation to God in Christ. As it is said in Esai By his knowledge my righteous seruant shall iustifie many And Christ saith This is life eternall that they knowe thee to be the onely verie God and whome thou hast sent Iesus Christ. This knowledge is not generall for then the deuils might be saued but it is particular whereby a man knoweth God the father to be his father and Christ the redeemer to bee his redeemer and the holy Ghost to bee his sanctifier and comforter And it is a speciall worke of the holy Ghost as Paul saith The spirit of God beareth witnesse to our spirits that we are the children of God And we haue receiued the spirit which is of God that we might know the things that are giuen vnto vs of God The second gift is regeneration whereby a man of a limme of the deuill is made a member of Christ and of a child of Satan whome euery one of vs by nature doe as liuely resemble as any man doeth his owne parent is made the child of God Except a man saith our Sauiour Christ be borne againe by water and the spirit he cannot enter into the kingdome of heauen Iohn Baptist in saying that Christ baptized with the holy Ghost and fire compares the spirit of god to fire and water To fire for two causes I. as it is the nature of fire to warme the body that is benummed and frozen with colde so when a man is benummed and frozen in sinne yea when he is euen starke dead in sinne it is the property of the Holy Ghost to warme and quicken his heart and to reuiue him II. Fire doth purge and eate out the drosse from the good mettall now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man and therefore the Holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebellious heart of man Againe the holy Ghost is compared to cleare water for two causes I. man by nature is as drie wood without sappe and the property of the holy Ghost is as water to supple and to put sap of grace into the dead and rotten heart of man II. the propertie of water is to clense and purifie the filth of the bodie euen so the holy Ghost doth spiritually wash away our sinnes which are the filth of our nature and this is the second benefit of the Holy Ghost By this we are taught that he which would enter into the kingdome of God and haue the Holy Ghost to dwell in him must labour to feele the worke of regeneration by the same spirit and if a man would knowe whether hee haue this worke wrought in him or no let him marke what Saint Paul saith They that are of the spirit sauour the things that are of the spirit but they that liue after the flesh sauour the things of the flesh If therefore a man haue his heart continually affected with that which is truely good either more or lesse it is a certaine token that his wicked nature is changed and he regenerate but contrariwise if his heart be alwaies set on the pleasures of sinne and the things of this world hee may iustly suspect himselfe that he is not regenerated As for example if a man haue all his minde set vpon drinking and gulling in of wine and strong drink hauing little delight nor pleasure in any thing els it argues a carnall minde vnregenerate because it affects the things of the flesh and so of the rest And on the contrarie he that hath his minde affected with a desire to doe the will of God in practising the workes of charitie and religion he I say hath a spirituall and a renued heart and is regenerate by the holy Ghost The third worke of the holy Ghost is to gouerne the hearts of the elect this may be called spirituall regiment A man that dwelleth in a house of his owne orders and gouerns it according to his own will euen so the holy ghost gouerns all them in whome he dwelleth as Paul saith
faith which I haue in his blood God is not displeased if my body be sicke and subiect to diseases no more is he displeased at the disease and sicknes of the soule A naturall father will not slay the bodie of his child when he is sicke and abhorreth comfortable meates and my heauenly father will not condemne my soule although through the infirmitie of faith and the weaknes of the spirit I commit sinne and often loath his heauenly word the foode of my soule Nay which is a strange thing I know it by experience that God hath turned my filthie sinnes to my great profit and to the amendment of my life like as the good Phisitian of rancke poyson is able to make a soueraigne medecine to preserue life Sathan Well be it so that now thou art in the state of grace yet thou shalt not continue so but shalt before death depart from Christ. Christ. I know I am a member of Christs mysticall bodie I feele in my selfe the heauenly power vertue of my head Christs Iesus for this cause I can not perish but shal cōtinue for euer raigne in heauē after this life with him The conflicts of Sathan with the weake Christian. Sathan Thy minde is full of ignorance and blindnes thy heart is ful of obstinacie rebellion and frowardnes against God thou art wholly vnfit for any good worke wherefore thou hast no faith neither canst thou be iustified and accepted before God Christian. If I haue but one drop of the grace of God and if my faith be no more then a little graine of mustard seede it is sufficient for me God requireth not perfect faith but true faith Sathan Yea but thou hast no faith at all Christian. I haue had faith Sathan Thou neuer hadst true faith for in time past when according to thine opinion thou didst beleeue then thou hadst nothing but a shadow of faith and a foolish imagination which all hypocrites haue Christian. I will put my trust in God for euer and his former mercies shewmed me heretofore strengthen me now in this my weaknes 1 He created me when I was nothing 2 He created me a man when he might haue made me an vgly toad 3 He made me of comely body and of good discretion whereas he might haue made me vgly and deformed franticke and madde 4 I was borne in the daies of knowledge when I might haue bin borne in the time of ignorance and superstition 5 I was borne of Christian parents but God might haue giuen me either Turkes or Iewes or some other sauadge people for my parents 6 I might haue perished in my mothers wombe but he hath preserued me and prouided for me by his prouidence euen vnto this houre 7 Soone after my birth God might haue cast me into hell but contrariwise I was baptized and so receiued the seale of his blessed couenant 8 I haue had by Gods goodnes some sorrow for my sinnes past and haue called on him in hope and confidence that he would heare me 9 God might haue concealed his word from me but I haue heard the plētifull preaching of it I vnderstand it and haue receiued comfort by it 10 Lastly at this time God might powre his full wrath on me which he doth not but mercifully maketh me to feele mine owne wants that I might be humbled and giue all glorie vnto him for his blessings Wherefore there is no cause why I should be disquieted but I will trust still in the Lord and depend on him as I haue done Sathan Thou feelest no grace of the holy Ghost in thee nor any true tokens of faith but thou hast a liuely sense of the rebellion of thy heart and of thy lewd and wretched conuersation therefore thou canst not put any confidence in Christs death and sufferings Christian. Yet I will hope against all hope although according to mine owne sense and feeling I want faith yet I wil beleeue in Iesus Christ and trust to be saued by him Sathan Though the children of God haue bin in many perplexities yet neuer any of them haue beene in this case in which thou art at this present Christian. Herein thou prouest thy selfe to be a lying spirit for the prophet Dauid saith of himselfe that he was foolish and as a beast before God and yet he euen then trusted in God And Paul was so ledde captiue of sinne that he was not able to doe the good he would but did the euill which he hated and so in great pensiuenes of heart desired to be deliuered from this world that he might be disburdened of his corrupt flesh Sathan Thou miserable wretch doest thou feele thy selfe gracelesse and wilt thou beare the face of a Christian and by thy hypocrisie offend God as thou art so shew thy selfe to the world Christian. Auoide Sathan Christ hath vanquished and ouercome thee for my cause that I might also triumph ouer thee I am no hypocrite for whereas I haue had heretofore some testimonie of my faith at this time I am lesse moued though faith seeme to be absent like as a man may seeme to be dead both in his own sense and by the iudgement of the physitian and yet may haue life in him so faith may be though alwaies it doe not appeare Sathan But thou art a man starke dead in sinne God hath now quite forsaken thee he hath left thee vnto me to be ruled he hath giuen me power ouer thee to bring thee to damnation he wil not haue thee to trust in him any longer Christian. Strengthen me good Lord remember thy mercifull promises that thou wilt reuiue the humble and giue life to them that are of a contrite heart Sathan These promises concerne not thee which hast no humble and contrite but a froward a rebellious heart Christian. Good Lord forget not thy former mercies giue an issue to these temptations of mine enemie Sathan And you my brethren which know my estate pray for me that God would turne his fauourable countenance towards me for this I know that the praier of the righteous auaileth much if it be feruent HOW A MAN SHOULD APPLIE ARIGHT the word of God to his owne soule I. EVery Christian containeth in himselfe two natures flatte contrarie one to the other the flesh and the spirit and that he may become a perfect man in Christ Iesus his earnest indeauour must be to tame and subdue the flesh and to strengthen and confirme the spirit II Answerable to these two natures are the two parts of Gods word First the Law because it is the ministerie of death it fitly serueth for the taming and mastering of the rebellious flesh and the Gospell containing the bountifull promises of God in Christ is as oyle to power into our woundes and as the water of life to quench our thirstie soules and it fitly serueth for the strengthening of the spirit III Wel then art thou secure Art thou prone to
admitte an vntrueth As for the measure of grace it can be but small in respect where as we doe receiue but the first fruits of the spirit in this life and must waite for the accomplishment of our redemption till the life to come For all this the power and efficacie of the spirit is such that it is able to preuaile ordinarily against the flesh For the flesh receiues his deadly wound at the first instant of a mans conuersion and continually dieth after by little and little and therefore it fights but as a maymed souldier And the spirit is continually confirmed and increased by the holy Ghost also it is liuely and stirring and the vertue of it is like muske one graine whereof will giue a stronger smell then many ounces of other perfumes Some may say that the godly man doeth more feele the flesh then the spirit and therefore that the flesh is euery waie more then the spirit I answere that we must not measure our estate by feeling which may easily deceiue vs. A man shall feele a paine which is but in the top of his finger more sensibly then the health of his whole bodie yet the health of the bodie is more then then the paine of a finger Secondly wee feele corruption not by corruption but by grace and therfore men the more they feele their inward corruptions the more grace they haue Thus much of the combate it selfe nowe let vs come to the manner of this fight It is fought by Lusting To lust in this place signifies to bring forth and to stirre vp motions and inclinations in the heart either to good or euill Lusting is two-fold the lusting of the flesh and the lusting of the spirit The lusting of the flesh hath two actions the first is to engender euill motions and passions of selfe-loue enuie pride vnbeleefe anger c. Saint Iames â—aith that men are enticed and drawne away by their owne concupiscence Nowe this enticing is onely by the suggestion of bad cogitations and desires This action of the flesh made Paul say that he was carnall sold vnder sinne The second action of the flesh is to hinder and quench and ouerwhelme all the good motions of the spirit Paul found this in himselfe when hee said I see another lawe in my members rebelling against the lawe of the minde and leading me captiue to the lawe of sinne By reason of this action of the flesh the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare who thinkes that he feeles something lying on his breast as heauy as a mountaine and would faine haue it away whereupon hee striues and labours by hands and voice to remooue it but for his life can not doe it On the contrarie the lusting of the spirit containes two other actions The first is to beget good meditations motions inclinations and desires in the minde will and affections Of this Dauid speaketh My reines teach me in the night season that is my minde affection and will and my whole soule beeing sanctified and guided by the spirit of God doe minister vnto me coÌ„sideratioÌ„s of the way in which I ought to walke Isaias prophesying of the church of the newe testament saieth When a man goeth to the right hand or to the left hee shall heare a voice saying Here is the waie walke ye in it Which voice is not onely the outward preaching of the ministers but also the inward voice of the spirit The second action of the spirit is to hinder and suppresse the bad motions and suggestions of the flesh S. Iohn saith he that is borne of God sinneth not because his seede remaineth in him that is grace wrought in the heart by the holy Ghost which resisteth the rebellious desires of the flesh That the manner of this fight may more clearely appeare wee must examine it more particularly In the soule of man there bee to speciall partes the minde and the will In the minde there is a double combate The first is betweene knowledge of the word of God and naturall ignorance or blindnesse For seeing we doe in this life knowe but in part therefore knowledge of the truth must needs be ioyned with ignorance in all that are enlightened and one of these being contrarie to another they striue to ouershadowe and ouercast each other Hence we may learne the cause why excellent diuines doe varie in diuers points of religion and it is because in this combate naturall blindnesse yet remaining preuailes more or lesse Men that are dimme sighted and cannot discerne without spectacles if they be set to discrie a thing a farre off the most of them would be of diuers opinions of it And men inlightned and regenerate in this life doe but see as in a glasse darkely Againe this must teach all students of diuinitie often to suspect themselues in their opinions and defences seeing in them that are of soundest iudgement the light of their vnderstanding is mixed with darkenes of ignoraÌ„ce And they can in many points see but as the maÌ„ in the gospell who when our Sauiour Christ had in part opened his eies saw meÌ„ walking not as meÌ„ but in the forme of trees Also this must teach al that read the scriptures to inuocate cal vpon the name of god that he would enlighten them by his spirit and abolish the mist of naturall blindnesse The Prophet Dauid was worthily inlightned with the knowledge of Gods word so as he excelled the auncient and his owne teachers in wisdome yet beeing priuie to himselfe touching his owne blindnesse often praieth in the Psalmes Inlighten mine eies that I may vnderstand the wonders of thy lawe By reason of this fight when naturall blindnesse preuailes the child of god truely inlightned with knowledge to life euerlasting may erre not onely in lighter points but euen in the verie foundation of religion as the Corinthians and the Galathians did And as one man may erre so an hundred men may also yea a whole particular Church and as one Church may erre so an hundred more may For in respect of this combate the estate and condition of all men is alike Whence it appeares that the Church militant vpon earth is subiect to errour But yet as the diseases of the bodie be of two sortes some curable and some incurable which are to death so likewise errours are And the Church though it be subiect to sundrie falls yet it cannot erre in foundation to death the errours of Gods children be curable Some may here say If all men and Churches be subiect to errour then it shall not be good to ioyne with any of them but to separate from them all I answere though they may and doe erre yet wee must not separate from them so long as they doe not separate from Christ. The second combate in the mind is between faith and vnbeleefe For faith is imperfect and mixt with the contrarie
God a member of Christ in respect of coniunction with him and shall be restored to his former estate after serious repentance And God permits these foiles for weightie causes first that men might be abashed and confounded in themselues with the consideration of their vile natures and learne not to swell with pride because of Gods grace Paul â—aith thâ—t after he had beene rapt into the third heauen the angel Satan was sent to buâ—fet him and as we say to beate him blacke and blew that he might not be exalted out of measure The second that we may learne to denie our selues cleâ—ue vnto the Lord froÌ„ the bottom of our hearts Paul saith that he was sick to death that he might not trust in himselfe but in God who raiseth the dead Thus much of the manner of the combat now followes the cause of it The cause is the contrarietie that is betweene the flesh and the spirit As Paul saith The wisdome of the flesh is enmitie to God Hence we are taught that since the fall there is no free-will in man in spirituall matters concerning either the worship of God or life euerlasting For flesh is nothing else but our naturall disposition and man is nothing else but flesh by nature for the spirit comes afterward by grace and the flesh is flatte contrarie to the spirit which makes vs doe that which is pleasing vnto God Wherefore the will naturally is a flat bondslaue vnto sinne Againe hence we may learne that it is not an easie matter to practise religion which is to liue according to the spirit to which our naturall disposition is as contrarie as fire to water wherefore if we will obey God we must learne to force our natures to the duties of godlines yea euen sweate and take paines therein Lastly here we may learne the nature of sinne The spirit is not a substance but a qualitie and therefore the flesh which is nothing else but originall sinne and is contrarie to the spirit must also be a qualitie for such as the nature of one contrarie is such is the other There is in euery man the substance of bodie and soule this can not be sinne for then the spirit also should be the substance of man There is also in the substance the faculties of bodie and soule and they can not be sinne for then euery man should haue lost the faculties of his soule by Adams fall Lastly in the faculties there is a contagion or corruption which carieth them against the law and that is properly sinne and the flesh which is contrarie to the spirit The fourth point is touching the persons in whome this combate is Paul shewes who they are when he saith So that ye can not c. where it appeares that such as haue this combat in them must be as the Galatians men iustified and sanctified and yet not all such but onely they that be of yeares for the infants of the faithfull howsoeuer we must repute them to belong to the kingdome of heauen and therefore to be iustified and sanctified yet because they doe not commit actuall sinne they want this combat of the flesh and spirit which stands in action As for those which be vnregenerate they neuer felt this fight If any say that the worst man in the world when he is about to commit any sinne hath a strife and fight in him It is true indeede but that is an other kinde of combat which is betweene the conscience and the heart The conscience on the one part terrifying the man from sinne the will and the affections hailing and pulling him thereunto the will and the affections wishing and desiring that sinne were no sinne and Gods commandement abolished whereas contrariwise the conscience with a shrill voice proclaimes sinne to be sinne This fight was in Pilate who by the force of his conscience feared to condemne Christ and yet was willing and yeelded to condemne him that he might please the people Furthermore this combat is in the regenerate but during the time of this life For they which are perfectly sanctified feele no strife If any shall say that this combat was in Christ when he said Father if it be thy will let this cuppe passe from me yet not my will but thine be done Indeede here is a combat but of an other sort namely the fight of two diuerse desires the one was a desire to doe his fathers will in suffering the death of the crosse the other a naturall desire which was no sinne but a meere infirmitie of humane nature whereby he in his manhood desires as the manner of nature is to seeke the preseruation of it selfe to haue the cursed death of the crosâ—e remooued from him The fifth point is the effect of this combat which is to make the man regenerate that he can not doe the things which he would and this must be vnderstood in things both good and euill And first he can not doe the euill which he would for two causes First because he can not commit sinne at what time soeuer he would Saint Iohn saith He that is borne of God sinneth not neither can he sinne because he is borne of God that is he can not sinne at his pleasure or when he will Ioseph when he was assaulted by Putiphars wife to adulterie because the grace of God abounded in him whereby he answered her saying Shall I doe this and sinne against God he could not then sinne Lot because his righteous heart was grieued in seeing and hearing the abominations of Sodom could not then sinne as they of Sodom did Hence it appeares that such persons as liue in the daily practise of sinne against their own consciences though they be professours of the true religion of Christ haue no soundnes of grace in them Secondly the man regenerate can not sinne in what manner he would and there be two reasons thereof First he can not sinne with full consent of will or with all his heart because the will so farre forth as it is regenerate resisteth and and draweth backe yea euen then when a man is carried headlong by the passions of the flesh he feeles some contrarie motions of a regenerate conscience It is a rule that sinne doth not raigne in the regenerate For so much grace as is wrought in the minde will affections so much is abated proportionally of the strength of the flesh Wherefore when he commits any sinne he doth it partly willingly and partly against his will As the marriners in the tempest cast Ionas into the sea willingly for otherwise they had not done it and yet against their wills too which appeares because they praied and cast their goods out of the shippe and laboured in the rowing against the tempest and that very long before they cast him out And herein lies the difference betweene two men committing one and the same sinne the one of them beeing regenerate the other vnregenerate For the latter sinnes
himselfe as hee testifieth of himselfe in the prophet Esai I make peace and create euill Nowe euill is of three sortes naturall morall materiall Naturall euill is the destruction of that order which God set in euery creature by the creation Morall euill is the want of that righteousnesse and vertue which the lawe requires at mans hand and that is called sinne Materiall euill is any matter or thing which in it selfe is a good creature of God yet so as by reason of mans fall it is hurtfull to the health and life of man as henbane wolfebane hemlocke and all other poisons areâ— Nowe this saying of Esai must not be vnderstood of morall euills but of such as are either materiall or natural to the latter of which death is to be referred which is the destruction or abolishment of mans nature created The procurer of death is man not God in that man by his sinne and disobedience did pull vpon himselfe this punishment Therefore the Lord in Oseah O Israel one hath destroyed thee but in me is thine helpe Against this it may bee obiected that man was mortall in the estate of innocency before the fall Answere The frame and composition of mans bodie considered in it selfe was mortall because it was made of water and earth and other elements which are of themselues alterable and changeable yet if wee respect that grace and blessing which God did vouchsafe mans bodie in his creation it was vnchangeable and immortall and so by the same blessing should haue continued if man had not fallen and man by his fall depriuing himselfe of this gift and blessing became euery way mortall Thus it appeares in part what death is yet for the better clearing of this point we are to consider the difference of the death of a man and of a beast The death of a beast is the totall and finall abolishment of the whole creature for the bodie is resolued to his first matter and the soule arising of the temperature of the bodie vanisheth to nothing But in the death of man it is otherwise For though the bodie for a time be resolued to dust yet must it rise againe in the last iudgement and become immortall and as for the soule it subsisteth by it selfe out of the bodie and is immortall And this beeing so it may be demaunded how the soule can die the second death Answ. The soule dies not because it is vtterly abolished but because it is as though it were not and it ceaseth to be in respect of righteousnesse and fellowship with God And indeede this is the death of all deaths when the creature hath subsisting and beeing and yet for all that is depriued of all comfortable fellowship with God The reason of this difference is because the soule of a man is a spirit or spirituall substance whereas the soule of a beast is no substance but a naturall vigour or qualitie and hath no beeing in it selfe without the bodie on which it wholly dependeth The soule of man contrariwise beeing created of nothing and breathed into the bodie and as well subsisting forth of it as in it The kindes of death are two as the kindes of life are bodily and spirituall Bodily death is nothing else but the separation of the soule from the bodie as bodily life is the coniunction of bodie and soule and this death is called the first because in respect of time it goes before the second Spirituall death is the separation of the whole man both in bodie and soule from the gracious fellowship of God Of these twaine the first is but an entrance to death and the second is the accomplishment of it For as the soule is the life of the bodie so God is the life of the soule and his spirit is the soule of our soules and the want of fellowship with him brings nothing but the endlesse and vnspeakable horrours and pangs of death Againe spirituall death hath three distinct and seuerall degrees The first is when a man that is aliue in respect of temporall life lies dead in sinne Of this degree Paul speakes when he saith But shee that liueth in pleasure is dead while shee liueth And this is the case of all men by nature who are children of wrath and dead in sinnes and trespasses The second degree is the very ende of this life when the bodie is laid in the earth and the soule descends to the place of torment The third degree is in the day of iudgement when the bodie and soule meete againe and goe both to the place of the damned there to be tormented for euer and euer Hauing thus found the nature and differences and kinds of death it is more then manifest that the text in hand is to be vnderstood not of the spirituall but of the bodily death because it is opposed to the birth or natiuitie of man The words then must carrie this sense The time of bodily death in which the bodie and soule of man are seuered asunder it is better then the time in which one is brought into the world Thus much of the first point nowe followeth the second and that is howe this can be true which Salomon saith that the day of death is better then the daie of birth I make not this question to call the Scriptures into controuersie which are the trueth it selfe but I doe it for this ende that wee might without wauering bee resolued of this which Salomon auoucheth For there may be sundrie reasons brought to the contrarie Therefore let vs handle the question the reasons or obiections which may be alleadged to the contrarie may all bee reduced to sixe heades The first is taken from the opinion of wise men who thinke it the best thing of all neuer to be borne and the next best to die quickely Nowe if it bee the best thing in the worlde not to bee borne at all then it is the worst thing that can bee to die after a man is borne Answere There bee two sortes of men one that liue and die in their sinnes without repentance the other which vnfamedly repent and beleeue in Christ. Nowe this sentence may bee truely auouched of the first of whome wee may say as Christ said of Iudas It had beene good for him that hee had neuer beene borne But the saying applied to the second sort of men is false For to them that in this life turne to God by repentance the best thing of all is to be borne because their birth is a degree of preparation to happinesse and the next best is to die quickly because by death they enter into possession of the same their happinesse For this cause Balaam desired to die the death of the righteous Salomon in this place preferres the daie of death before the day of birth vnderstanding that death which is ioined with godly life or the death of the righteouâ— The second obiection is taken from the testimonies of Scripture Death is
though the bodie rotte in the graue or be eaten of wormes or of fishes in the sea or burnt to ashes yet that will not be vnto vs a matter of discomfort if we doe well consider the ground of all grace namely our coniunction with Christ. It is indeede a spirituall and yet a most reall coniunction And we must not imagine that our soules alone are ioyned to the bodie or soule of Christ but the whole person of man both in bodie and soule is ioyned and vnited to whole Christ. And when we are once ioyned to Christ in this mortall life by the bond of the spirit we shall remaine and continue eternally ioyned with him and this vnion once truly made shall neuer be dissolued Hence it followes that although the bodie be seuered from the soule in death yet neither bodie nor soule are seuered from Christ but the very body rotting in the graue drowned in the sea burned to ashes abides still vnited to him and is as truly a member of Christ then as before This point we must remember as the foundation of all our comfort and hold it for euer as a truth For looke what was the condition of Christ in death the same or the like is the condition of al his mēbers Now the cōditiō of Christ was this though his body soule were seuered each frō other as far as heauen the graue yet neither of them were seuered frō the godhead of the Sonne but both did in death subsist in his person And therefore though our bodies and soules be pulled asunder by naturall or violent death yet neither of them no not the bodie it selfe shall be seuered and disioyned from Christ. It will be alleadged that if the bodie were then vnited to Christ it should liue and be quickned in the graue Ans. Not so when a mans arme or legge is taken with the dead palsie it receiues litle or no heat life sense or motion from the bodie and yet notwithstanding it remaines still a membrr of the bodie because the flesh and the bone of it remain ioined to the flesh and the bone of the bodie euen so may the body remaine a member of Christ though for some space of time it receiue neither sense nor motion nor life from the soule or from the spirit of Christ. Furthermore wee must remember that by the vertue of this coniunction shall the dead bodie be it rotten burned deuoured or howsoeuer consumed at the day of iudgement rise to eternal glorie In the winter season trees remain without fruit or leaues and beeing beaten with winde and weather appeare to the eye as if they were rotten trees yet when the spring time comes again they bring forth as before buddes and blossomes leaues and fruit the reason is because the bodie graines and armes of trees are all ioyned to the roote where lies the sappe in the winter season and whence by meanes of this coniunction it is deriued to all the parts of the tree in the spring time Euen so the bodies of men haue their winter also in which they are turned to dust and so remaine for the space of many thousand yeares yet in the day of iudgement by meanes of that mysticall coniunction with Christ shall diuine and quickning vertue streame thence to all the bodies of the Elect to cause them to liue againe and that to life eternall But some will say that the wicked also rise againe Answ. They doe so indeede but not by the same cause for they rise by the power of Christ as he is a iudge to condemne them whereas the godly rise againe by the vertue of Christs resurrection whereof they are partakers by meanes of that blessed and indissoluble coniunction which they haue with Christ. And the bodies of the Elect though they putrifie and consume neuer so much in the graue yet are they still in the fauour of God and in the couenant of grace to which because they haue right and title beeing dead they shall not remaine so for euer but shall rise to glorie at the last iudgement Therefore the rotting of the bodie is nothing in respect and the death of the bodie is no death And therefore also death in the olde and new Testament is made but a sleepe and the graue a bed whereof the like was neuer seene wherein a man may rest nothing at all troubled with dreames or fantasies and whence he shall rise no more subiect to weaknesse or sicknesse but presently be translated to eternall glorie By this then which hath bin said it appeares that the death of the righteous is a second degree to euerlasting happines Now then considering our coniunction with Christ is the foundation of all our ioy and comfort in life and death we are in the feare of God to learne this one lesson namely that while we haue time in this world we must labour to be vnited vnto Christ that we may be bone of his bone flesh of his flesh This very point is as it were a flaggon of wine to reuiue our soules when they be in a sowne at any instant And that we may be assured that we are certenly ioyned to Christ we must shew our selues to be members of his mystical bodie by the daily fruits of righteousnes and true repentance And beeing once certenly assured in conscience of our beeing in Christ let death come when it will and let it cruelly part asunder both bodie and soule yet shall they both remaine in the couenant and by meanes thereof be reunited and taken vp to life eternall Whereas on the contrarie if men be out of the couenant and die out of Christ their soules goe to hell and their bodies rotte for a time in the graue but afterwards they rise to endlesse perdition Wherefore I say againe and againe labour that your consciences by the holy Ghost may testifie that ye are huing stones in the Temple of God and braunches bearing fruit in the true vine and then ye shall feele by experience that the pangs of death shall be a further degree of happines then euer ye found in your liues euen then when ye are gasping and panting for breath Thus much of the meaning of the text now followes the vses and they are manifold The first and principall is this In that Salomon preferres the day of death before the day of birth he doth therein giue vs to vnderstand that there is a direct and certen way whereby a man may die well if it had beene otherwise he could not haue said that the day of death is better And whereas he auoucheth this he shewes withall that there is an infallible way whereby a man may make a blessed ende Therefore let vs now come to search out this way the knowledge and true vnderstanding whereof must not be fetched from the writings of men but from the word of God who hath the power of life and death in his owne hand Now that a man may die well Gods
disarme him make him altogither vnable to preuaile against vs. Now to finde out this matter we neede not to vse the counsell of any Delilah for wee haue the worde of God which teacheth vs plainly where the strength of death consists namely in our sinnes as Paul saith The sting of death is sinne Well then we knowing certainly that the power and force of euery mans particular death lies in his owne sinnes must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned And therefore wee must daily inure our selues in the practise of two duties One is to humble our selues for all our sins past partly confessing them against our selues partly in prayer crying to heauen for the pardon of them The other is for time to come to turne vnto god and to carrie a purpose resolution and indeauour in al things to reforme both heart and life according to Gods worde These are the verie principall and proper duties whereby the strength of death is much rebated and he is made of a mightie and bloodie enemie so farre forth friendly and tractable that we may with comfort incounter with him and preuaile too Therefore I commend these duties to your Christian considerations and carefull practise desiring that ye would spend your daies euer hereafter in doing of them If a maÌ„ were to deale with a mightie dragon or serpent hand to hand in such wise as he must either kill or bee killed the best thing were to bereaue him of his sting or of that part of his bodie where his poyson lies nowe death it selfe is a serpent dragon or scorpion and sinne is the sting or poison whereby hee woundes and kills vs. Wherefore without any more delay see that yee pull out his sting the practise of the foresaid duties is as it were a fitte and worthie instrument to doe the deede Hast thou beene a person ignorant of Gods wil a contemner of his word and worship a blasphemer of his name a breaker of his sabbaths disobedient to parents and magistrates a murderer a fornicator a railer a slanderer a couetous person c. reforme these thy sinnes and all other like vnto them pull them out by the rootes from thy heart and cast them off So many sinnes as bee in thee so many stings of death bee also in thee to wound thy soule to eternall death Therefore let no one sinne remaine for which thou hast not humbled thy selfe and repented seriously When death hurts any man it takes the weapons whereby he is hurt from his owne hand It cannot doe vs the least hurt but by the force of our owne sinnes Wherefore I say again againe lay this point to your hearts spend our strength life and health that ye may before ye die abolish the strength of death A man may put a serpent in his bosome when the sting is out and wee may let death creepe into our bosoms and gripe vs with his legs and stab vs at the heart so long as he brings not his venime and poison with him And because the former duties are so necessarie as none can be more I wil vse some reasons yet further to enforce them Whatsoeuer a man would doe when he is dying the â—ame he ought to doe euerie daie while he is liuing now the most notorious and wicked person that euer was when hee is dying will praie and desire others to praie for him and promise amendement of life protesting that if he might liue he would becom a practitioner in al the good duties of faith repentance and reformation of life Oh therefore bee carefull to doe this euerie daie Againe the saying is true hee that would liue when hee is dead must die while he is aliue namely to his sinnes Wouldest thou then liue eternally sue to heauen for thy pardon and see that now in thy life time thou die to thine owne sinnes Lastly wicked Balaam would faine die the death of the righteous but alas it was to smal purpose for he would by no meanes liue the life of the righteous For his continuall purpose and meaning was to followe his old waies in sorceries and couetousnesse Nowe the life of a righteous man standes in the humbling of himselfe for his sinnes past and in a careful reformation of life to come Wouldest thou then die the death of the righteous then look vnto it that thy life be the life of the righteous if ye will needs liue the life of the vnrighteous yee must looke to die the death of the vnrighteous Remember this and content not your selues to heare the word but bee doers of it for ye learne no more indeede what measure of knowledge soeuer ye haue then ye practise The third dutie in our generall preparation is in this life to enter into the first degree of life eternall For as I haue said there bee three degrees of life euerlasting and the first of them is in this present life For he that would liue in eternall happinesse for euer must begin in this world to rise out of the graue of his owne sinnes in which by nature hee lies buried and liue in newnesse of life as it is said in the Reuelation Hee that will escape the second death must bee made partaker of the first resurrectioÌ„ And Paul saith to the Colossians that they were in this life deliuered from the power of darkenesse and translated into the kingdome of Christ. And Christ saith to the Church of the Iewes the kingdome of heauen is amongst you Nowe this first degree of life is when a man can say with Paul I liue not but Christ liues in me that is I finde partly by the testimonie of my sanctified conscience and partly by experience that Christ my redeemer by his spirit guideth and gouerneth my thoughts will affectionsâ— all the powers of body and soule according to the blessed direction of his holy will Now that we might be able to say this we must haue three gifts graces of God wherein especially this first degree of life consists The first is sauing knowledge wherebâ— we doe truely resolue our selues that God the father of Christ is our fatherâ— Christ his sonne our redeemer and the holy ghost our comforter That this knowledge is one part of life eternall it appeares by the saying of Christ in Iohn This is life eternall that is the beginning and entrance into life eternall to know thee the onely God and whome thou hast sent Iesus Christ. The second grace is peace of conscience which passeth al vnderstanding and therefore Paul saith that the kingdome of heauen is righteousnes peace of conscience and ioy in the holy Ghost The horror of a guiltie conscience is the beginning of death destruction therefore peace of conscience deriued from the death of Christ is life and happinesse The third is the regiment of the spirit whereby the heart and life of man is ordered according to the
shall in time to come beleeue in him to eternall life Againe Philip. 3.8 he saith I thinke all things but losse that I might winne Christ and might be found in him not hauing mine owne righteousnes but that which is through the faith of Christ that I may know him and the vertue of his resurrection afterward he addeth v. 15. Let vs as many as be perfect be thus minded III. Whatsoeuer we pray for according to Gods will we are bound to beleeue that it shall be giuen vnto vs Mark 11. 24. Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall be done vnto you But we pray for the pardon of our sinnes and for life euerlasting by Christ and that according to the will of God Therefore we are bound in conscience to beleeue the pardon of our sinnes and life euerlasting IV. If God should speake particularly to any man and say vnto him Cornelius or Peter beleeue thou in Christ and thou shalt be saued this commandement should bind him particularly Now when the Minister lawfully called in the name and stead of God publisheth the Gospel to the congregation that is as much as if God himselfe had spoken to them particularly calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. 5.20 We as ambassadours for Christ as though God did beseech you through vs pray you in Christs stead that ye be reconciled to God It may be and is obiected that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ then some men are bound to beleeue that which is false because some there be euen in the middest of the Church which in the counsell of God were neuer chosen to saluation I answer that this reason were good if men were bound absolutely to beleeue their saluation without further respect or condition but the bond is conditionall according to the tenour of the couenant of grace for we are bound to beleeue in Christ if we would come to life euerlasting or if we would be in the fauour of God or if we would be good disciples and members of Christ. I answer againe that whatsoeuer a man is bound to beleeue is true yet not alwaies in the euent but true in the intention of God that bindeth Now the commaundement of beleeuing and applying the Gospell is by God giuen to all within the Church but not in the same manner to all It is giuen to the Elect that by beleeuing they might indeede be saued God inabling them to doe that which he commands To the rest whome God in iustice will refuse the same commandement is giuen not for the same cause but to another end that they might see how they could not beleeue and by this meanes be bereft of all excuse in the day of iudgement God doth not alwaies giue commandements simply that they might be done but sometimes for other respects that they might be meanes of triall as the commaundement giuen to Abraham of killing Isaac againe that they might serue to keepe men at the least in outward obedience in this life and stop their mouthes before the tribunall seat of God In that we are bound in conscience on this manner to beleeue the promises of the Gospel with an application of the benefits thereof to our selues sundry necessarie and profitable points of instruction may be learned The first that the Popish Doctours abolish a great part of the Gospel when they teach that men are bound to beleeue the Gospel onely by a Catholike faith which they make to be nothing els but a gift of God or illumination of the mind whereby assent is giuen to the word of God that it is true and more specially that Iesus is Christ that is an all-sufficient Sauiour of mankind All which the damned spirits beleeue whereas the Gospel for the comfort and saluation of mens soules hath a further reach namely to enioyne men to beleeue that the promise of saluation is not onely true in it selfe but also true in the very person of the beleeuer as appeares euidently by the Sacraments which are as it were a visible Gospel in which Christ with all his benefits is offered and applied to the particular persons of men to this ende no doubt that they might beleeue the accomplishment of the promise in themselues Secondly we learne that it is not presumption for any man to beleeue the remission of his owne sinnes for to doe the wil of God to which we are boūd is not to presume now it is the will of God to which he hath bound vs in conscience to beleeue the remission of our owne sinnes and therefore rather not doe it is presumptuous disobedience Thirdly we are here to marke and to remember with care the foundation of the vnfallible certentie of mans saluation For if man be bound in conscience first to giue assent to the Gospel and secondly to applie it to himselfe by true faith then without doubt a man by faith may be certenly perswaded of his owne Election and saluation in this life without any extraordinarie reuelation Gods commandements beeing in this and the like cases possible For commandements are either Legal or Euangelical Legall shew vs our disease but giue vs no remedie and the perfect doing of them according to the intent of the Lawgiuer by reason of mans weaknes and through mans default is impossible in this world As for Euangelical commandements they haue this priuiledge that they may and can be performed according to the intent of the Lawgiuer in this life because with the commandement is ioyned the inward operation of the spirit in the elect to inable them to effect the dutie cōmaunded and the will of God is not to require absolute perfection at our hands in the Gospel as in the law but rather to qualifie the rigour of the law by the satisfaction of a Mediatour in our stead and of vs we being in Christ to accept the vpright will and indeauour for the deede as the will to repent and the will to beleeue for repentance and true faith indeede Now then if things required in the Gospell be both ordinarie and possible then for a man to haue an vnfallible certentie of his owne saluation is both ordinarie and possible But more of this point afterward Lastly all such persons as are troubled with doubtings distrustings vnbeleefe despaire of Gods mercie are to learne consider that God by his word bindes them in conscience to beleeue the pardon of their owne sinnes be they neuer so grieuous or many and to beleeue their owne election to saluation whereof they doubt Men that are but ciuill haue care to auoid robbing and killing because God giues commandements against stealing and killing why then should not we much more striue against our manifold doubtings and distrustings of Gods loue in Christ hauing a commaundement of God that calls vpon vs and binds vs to so Thus
forsaking Gods word and seeking other wisdome 4. Their pride in seeking to magnifie theÌ„selues and to become like God 5. Contempt of God in transgressing his commandements against their owne conscience 6. In that they preferre the diuell before God 7. Ingratitude who in as much as in them lieth expel Gods spirit dwelling in them and despise that blessed vnion 8. They murther both themselues and their progeniâ— III. The fruit or effects Out of this corrupt estate of our first parents arose the estate of infidelitie or vnbeleefe whereby God hath included all men vnder sinne that he might manifest his mercie in the saluation of some and his iustice in condemnation of others Rom. 11.32 God hath shut vp all men in vnbeleefe that he might haue mercie on all Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue In this estate we must consider sinne and the punishment of sinne Sinne is threefold The first is the participation of Adams both transgression and guiltinesse whereby in his finne all his posteritie sinned Rom. 5. 12. As by one man sinne enered into the world and by sinne death so death entred vpon all men in that all men haue sinned The reason of this is ready Adam was not then a priuate man but represented all mankinde and therefore looke what good he receiued from God or euill elsewhere both were common to others with him 1. Cor. 15.22 As in Adam all men die so in Christ all men rise againe Againe when Adam offended his posteritie was in his loynes from whoÌ„ they should by the course of nature issue and therefore take part of the guiltines with him Hebr. 7.9,10 And to say as the thing is Levi c. paied tithes to Melchisedec for he was yet in the loynes of his father Abraham when Melchisedec met him CHAP. 12. Of Originall sinne OVt of the former transgression ariseth another namely Originall sinne which is corruption ingendred in our first conception whereby euery facultie of soule and bodie is prone and disposed to euil Psal. 1.1 I was borne in iniquitie and in sinne hath my mother conceiued me Gen. 6. 5. Tit. 33. We our selues were in times past vnwise disobedient deceiued seruing the lusts and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another Hebr. 12.1 Let vs cast away euery thing that presseth downe and the sinne that hangeth so fast on By this we see that sinne is not a corruption of mans substance but onely of faculties otherwise neither could mens soules be immortal nor Christ take vpon him mans nature All Adams posteritie is equally partaker of this corruptioÌ„ the reason why it sheweth not it selfe equally in all is because some haue the spirit of sanctification some the spirit onely to bridle corruption some neither The propagation of sinne from the parents to the childreÌ„ is either because the soule is infected by the contagion of the body as a good ointment by a fustie vessell or because God in the very moment of creation and infusion of soules into infants doth vtterly forsake them For as Adam receiued the image of God both for himselfe and others so did he loose it from himselfe and others But whereas the propagation of sinne is as a common fire in a towne men are not so much to search howe it came as to bee carefull howe to extinguish it That wee may the better knowe originall sinne in the seuerall faculties of mans nature three circumstances must be considered 1. How much of Gods image we yet retaine 2. How much sinne man receiued from Adam 3. The increase thereof afterward I. In the minde The remnant of Gods image is certaine notions concerning good and euill as that there is a God and that the same God punisheth transgressions that there is an euerlasting life that we must reuerence our superiours not harme our neighbours But euen these notions they are both generall and corrupt and haue none other vse but to bereaue man of all excuse before Gods iudgement seat Rom. 1.19,20 That which may be known concerning God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power Godhead are seene by the creation of the world being considered in his works to the intent they should be without excuse Mens mindes receiued from Adam 1. IgnoraÌ„ce namely a want or rather a depriuation of knowledge in the things of God whether they concerne his sincere worship or eternall happines 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can hee know theÌ„ because they are spiritually discerned Rom. 8.7 The wisdome of the flesh is enimitie with God for it is not subiect to the law of God neither indeede can be II. Impotencie whereby the minde of it selfe is vnable to vnderstand spirituall things though they be taught Luk. 24.45 Then opened he their vnderstanding that they might vnderstand the Scriptures 2. Cor. 3.5 Not that we are sufficient of our selues to think any thing as of our selues but our sufficieÌ„cie is of God III. Vanitie in that the minde thinketh falsehood truth and trueth falsehood Eph. 4.7 Walke no more as other Gentiles in the vanitie of your vnderstanding 1. Cor. 1.21 It pleased God by the foolishnes of preaching to saue those which beleeue 23. We preach Christ crucified to the Iewes a stumbling blocke but to the Grecians foolishnes Prou. 14.12 There is a way which seemeth good in the eies of men but the end thereof is death IV. A naturall inclâ—nation onely to conceiue and deuise the thing which is euill Gen. 6.5 The Lord saw that the wickednes of man was great vpon earth all the imaginations of the thoughts of the heart were onâ—ly euill continually Iere. 4. 22. They are wise to doe euill but to do well they haue no knowledge Hence it is apparant that the originall and as I may say the matter of all heresies is naturally ingrafted in mans nature This is worthie the obseruation of students in diuinitie The increase of sin in the vnderstanding is 1. a reprobate sense when God withdraweth the light of nature Ioh. 12.40 He hath blinded their eies and hardened their harts least they should see with their eies vnderstaÌ„d with their harts and I should heale them and they be conuerted Rom. 1.28 As they regarded not to know God so God deliuered theÌ„ vp vnto a reprobate minde to do those things which are not conuenient 2. The spirit of slumber Rom. 11.8 God hath giuen them the spirit of slumber c. 3. A spirituall drunkennesse Esay 29.9 They are drunken but not with wine they stagger but not with strong drinke 4. Strong illusions 2. Thess. 2.11 God shall send them strong illusions they shall beleeue lies The remnant of Gods image in the conscience is an
a queene Luk. 18.11 The Pharisie standing thus praied to himselfe I thanke thee O God that I am not as other men extortioners vniust adulterers nor yet as this Publiâ—an vers 12. I fast twise in the weeke and giue tithe of all my possessions V. That the Gospell of Gods kingdome is meere foolishnes 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him VI. To thinke vncharitably malitiously of such as serue God sincerely Math. 12.24 When the Pharisies heard that they said he casteth not out diuels but by the prince of diuels Psal. 74.2 They said in their heartsâ— Let vs destroy them altogither VII To thinke the day of death farre off Esay 28.15 Ye haue said We haue made a couenant with death and with hell we are at agreement though a scourge runne ouer and passe through it shall not come at vs. VIII That the paines of hell may be eschewed in the place before mentioned they say With hell haue we made agreement IX That God will deferre his both particular and last generall comming to iudgement Luk. 12. 19. I will say vnto my soule soule thou hast much goods laid vp for many yeres and vers 45. If that seruaÌ„t say in his heart my master will deferre his comming c. Many carnall men pretend their good meaning but when God openeth their eies they shall see these rebellious thoughts rising in their minds as sparkles out of a chimney The actuall sinne of both wil and affections is euery wicked motion inclination and desire Gal. 5. The flesh lusteth against the spirit An actuall outward sinne is that to the committing whereof the members of the bodie doe together with the faculties of the soule concurre Such sinns as these are infinite Psal. 40. 12. Innumerable troubles haue compassed me my sins haue taken such hold vpon me that I am not able to looke vp yea they are more in number then the haires of mine head Actuall sinne is of omission or commission Again both these are in words or deedes In the sinne of commission obserue these two points The degrees in committing a sinne and the differences of sinnes committed The degrees are in number foure Iames 1. 14 15. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death The first degree is temptation whereby man is allured to sinne This doth Satan by offering to the mind that which is euill Ioh. 13.2 The diuell had now put into the heart of Iudas Iscariot Simons sonne to betray him Act. 5.3 Peter said to Ananias Why hath Satan filled thine heart that thou shouldest lie c. 1. Chr. 21. 1. And Satan stood vp against Israel and prouoked David to number Israel This also is effected vpon occasion of some externall obiect which the senses perceiue Iob 31.1 I haue made a couenant with mine eyes why then should I looke vpon a maide Tentation hath two parts abstraction and inescation Abstraction is the first cogitation of committing sinne whereby the mind is withdrawne from Gods seruice to the which it should be alwaies readie prest Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart and all thy soule with all thy thought Inescation is that whereby an euill thought conceiued and for a time retained in the minde by delighting the will and affections doth as it were lay a baite for them to draw them to consent The second degree is conception which is nothing els but a consent and resolution to commit sinne Psal. 7. 14. He shall trauaile with wickednes he hath conceiued mischiefe but he shall bring forth a lie The third degree is the birth of sinne namely the committing of sinne by the assistance both of the faculties of the soule and the powers of the bodie The fourth degree is perfection when sinne beeing by custome perfect and as it were ripe the sinner reapeth death that is damnation This appeareth in the example of Pharaoh wherefore custome in any sinne is fearefull Sinne actually committed hath fiue differences First to consent with an offendour and not actually to commit sinne Eph. 5.11 Haue no fellowship with the vnfruitfull works of darknes but reprooue them rather This is done three manner of waies I. When as a man in iudgement somewhat alloweth the sinne of another Numb 20.6,10 Moses and Aaron gathered the congregation together before the rocke and Moses said vnto them Heare now ye rebels shall we bring you water out of the rocke vers 12. The Lord spake to Moses and Aaron because ye beleeued me not to sanctifie me in the presence of the children of Israel into the land which I haue giuen them II. When the heart approoueth in affection and consent Hither may we referre both the Ministers and the Magistrates concealing and winking at offences 1. Sam. 2. 23. Ely said Why doe ye such things for of all this people I heare euill of you Doe no more my sonnes c. Now that Elies will agreeth with his sonnes sinnes it is manifest vers 29. Thou honourest thy children aboue me III. Indeede by counsell presence entisement Rom. 1. 31. They doe not onely doe the same but also fauour them that doe them Mark 6.25 26. Shee saide vnto her mother What shall I aske and shee said Iohn Baptists head c. Act. 22. 20. When the blood of thy Martyr Steuen was shed I also stood by and consented vnto his death and kept the clothes of them that slue him The second difference is to sinne ignorantly as when a man doth not expresly and distinctly know whether that which he doth be a sinne or not or if he knew it did not acknowledge and marke it 1. Tim. 1.23 I before was a blasphemer and a persecutor and an oppressour but I was receiued to mercie for I did it ignorantly through vnbeleefe Nomb. 35.22 23 24. If he pushed him vnaduisedly and not of hatred or cast vpon him any thing without laying of waite or any stone whereby he might be slaine and saw him not or caused it to fall vpon him and he die and was not his enemie neither sought him any harme then the congregation shall iudge betweene the slayer and the auenger of blood according to these lawes 1. Cor. 4 4. I know nothing by my selfe yet am I not thereby iustified Psal. 19 13. Cleanse me from my secret sinnes The third difference is to sinne vpon knowledge but of infirmitie as when a man fearing some imminent daunger or amazed at the horrour of death doth against his knowledge denie that truth which otherwise he would acknowledge and embrace Such was Peters fall arising from the ouermuch rashnes of the minde mingled with some feare Thus all men offend when the flesh and inordinate desires so ouerrule the will and euery good endeauour that they prouoke man to
by which the sillie and ignorant people are notably deluded As for that other part of Astrology concerning natiuities reuolutions progressions directions of natiuities as also that which concerneth election of times the finding againe of thinges lost it is very wicked and it is probable that it is of the same brood with implicite and close Magique My reasons are these I. The word of God reckoning Astrologers amongst Magitians adiudgeth them both to one and the same punishment II. But the Astrologer saith he foretelleth many things which as he said come so to passe be it so But howe I demaund and by what meanes He saith by arte but that I denie For the precepts of his arte will appeare to such as read them not with a preiudicate affection very ridiculous VVhence then I pray you doth this curious diuiner foreshew the trueth but by an inward secret instinct from the diuell This is Augustines opinion in his 5. booke and 7. chapt of the Citie of God If we weigh all those things saith he we will not without cause beleeue that Astrologers when they doe wonderfully declare many truths worke by some secret instinct of euill spirits which desire to fill mens braines with erronious and daungerous opinions of starrie destinies and not by any arte deriued from the inspection and consideration of the Horoscope which indeed is none XII Popish consecration of water and salt to restore the minde vnto health and to chase away diuels The reformed Missal pag. 96. XIII To make iests of the Scripture phrase Esai 66.2 I will looke euen to him that is poore and of a contrite spirit and which trembleth at my wordes We haue an example of such scoffing in the Tripart hist. chapter 36. booke 6. The heathen did grieuously oppresse the Christians and inflicted sometimes vpon their bodies corporall punishments The which when the Christians signified vnto the Emperour he disdained to assist them and sent them away with this scoffe You are to suffer iniuries patiently for so are ye commanded of your God XIIII Lightly to passe ouer Gods iudgements which are seene in the world Matth. 26.34 Verily verily I say vnto thee this night before the cocke crow thou shalt denie me thrise vers 35. Peter said vnto him Though I should die with thee I will not denie thee Luk. 13.1,2,3 There were certaine men present at the same season that shewed him of the Galileans whose blood Pilate had mingled with their owne sacrifices And Iesus answered and said vnto them Suppose ye that these Galileans were greater sinners then all the other Galileans because they haue suffered such things I tell you nay but except ye amende your liues ye shall likewise perish XV. A dissolute conuersation Matth. 5. 16. Let your light so shine before mē that they seeing your good workes may glorifie your Father which is in heauen 2. Sam. 12.14 Because that by this deede thou hast made the enemies of the Lord to blaspheme the child that is borne vnto thee shall surely die The affirmatiue part In all things giue God his due glorie 1. Cor. 10.13 To this appertaine I. Zeale of Gods glorie aboue all things in the world besides Numb 25.8 When Phineas the sonne of Eleazer saw it he followed the man of Israel into his tent and thrust them both through to wit both the man of Israel and the woman through hir bellie Psal. 69.22 The zeale of thine house hath eaten me vp and the reproches of the scornefull haue fallen vpon me II. To vse Gods titles onely in serious affaires and that with all reuerence Deut. 28.58 If thou wilt not keepe and doe all the words of this law that are written in this booke and feare this glorious and fearefull name THE LORD THY GOD. Rom. 9.5 Of whome are the fathers and of whome concerning the flesh Christ came who is God ouer all blessed for euer Amen III. An holy commemoration of the creature whereby we in the contemplation and admiration of the dignitie and excellencie thereof yeeld an approbation when we name it and celebrate the praise of God brightly shining in the same Psal. 64.9,10 And all men shall see it and declare the worke of God and they shall vnderstand what he hath wrought but the righteous shall be glad in the Lord and trust in him and all that are vpright of heart shall reioyce Luke 2. 18,19 And all they that heard it wondered at the things that were told them of the shepheards but Marie kept all these things and pondered them in her heart Ierem. 5.12 Feare ye not me saith the Lord or will ye not be afraid at my presence which haue placed the sands for the bounds of the seas by the perpetuall decree that it cannot passe it and though the waues thereof rage yet can they not preuaile though they rore yet can they not passe ouer IV. An oth in which we must regard 1. How an oth is to be taken 2. How it is to be performed In taking an oth foure circumstances must be obserued I. The matter or parts of an oth the parts are in number foure 1. Confirmation of a truth 2. Inuocation of God alone as a witnesse of the truth and a reuenger of a lie 3. Confession that God punisheth periurie when he is brought in as a false witnesse 4. An obligation that we will vndergoe the punishment at Gods hand if we performe not the condition II. The forme We must sweare 1. truly least we forsweare 2. Iustly least we commit impietie 3. In iudgement for feare of rashnes Ierem. 4.2 Thou shalt sweare the Lord liueth in truth in iudgement and righteousnes Esa. 48. 1. Which sweare by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnes c. Therefore the oth of drunken furious and franticke men also othes of children they doe not impose an obseruation of them but by law are no othes III. The ende namely to confirme some necessarie truth in question Hebr. 6. 16. Men sweare by him that is greater then themselues and an oth for confirmation is among them an end of all strife I call that a necessarie truth when some doubt which must necessarily be decided can none other way be determined then by an oth as when Gods glorie our neighbours bodie or goods or the credit of the partie for whom the oth is ministred are necessarily called into question Rom. 1.9 God is my witnes whom I serue in my spirit in the Gospel of his Sonne that without ceasing I make mention of you 2. Cor. 1. 23. I call God for a record into my soule that to spare you I came not as yet vnto Corinth IV. The diuers kinds or sorts of othes An oth is publike or priuate Publike when the Magistrate without any peril to him that sweareth doth vpon iust cause exact a testimonie together with an oth A priuate oth is which two or more take priuately This so
that it be sparingly and warily vsed is lawfull For if in serious affaires and matters of great importance it be lawfull in priuate to admit God as a Iudge why should he not as well be called to witnesse Againe the examples of holy men shew the practise of priuate othes as not vnlawfull Iacob and Laban confirmed their couenant one with an other by priuate oth the like did Booz in his contract with Ruth To this place may be added an asseueration the which albeit it be like an oth yet indeede is none and is nothing else but a constant assertion of our mind intersetting sometimes the name of a creature Such was Christs assertion Verely verely I say vnto you And Pauls I call God to record in my spirit Where is both an oth an asseueration 1. Cor. 15.31 By your reioycing which I haue in Iesus Christ I die daily 1. Sam. 20.3 Indeede as the Lord liueth and as my soule liueth there is but a step betweene me and death And surely in such a kind of asseueration there is great equitie for albeit it be vnlawfull to sweare by creatures least Gods honour and power should be attributed vnto them yet thus farre may we vse them in an oath as to make pledges and as it were cognisances of Gods glorie The performance of an oth is on this manner If the oth made be of a lawfull thing it must be performed be it of much difficultie great dammage and extorted by force of him that made it Psal. 15.4 He that sweareth to his owne hinderance and changeth not he shall dwell in Gods tabernacle Yet may the Magistrate as it shall seeme right and conuenient either annihilate or moderate such othes Contrarily if a man sweare to performe things vnlawfull and that by ignoraÌ„ce error or infirmitie or any other way his oth is to be recalled For we may not adde sinne vnto sinne 1. Sam. 25.21 And Dauid said Indeede I haue kept all in vaine that this fellow had in the wildernes c. vers 22. So and more also doe God vnto the enemies of Dauid for surely I will not leaue of all that he hath by the dawning of the day any that pisseth against the wall vers 33. Dauid said Blessed be thy counsell and blessed be thou which hast kept me this day from comming to shedde blood and that mine hand hath not saued me 2. Sam. 19.23 Dauid promiseth that Shimei should not die but 1. King 2.8,9 Dauid saith to Salomon Though I sware so yet thou shalt not count him innocent but cause his hoare head to goe downe to the graue with blood V. Sanctification of Gods creatures and ordinances the which is a separation of them to an holy vse Thus ought we to sanctifie our meates and drinks the works of our calling and marriage The meanes of this sanctification are two Gods word and prayer 1. Tim. 4.4 All which God hath created is good and nothing must be reiected if it be receiued with thanksgiuing for it is sanctified by the word and prayer By the word we are instructed first whether God alloweth the vse of such things or not secondly we learne after what holy manner in what place at what time with what affection and to what end we must vse them Heb. 11.6 Without faith it is impossible to please God Psal. 119.24 Thy testimonies are my delight they are my counsellers Iosh. 22.19,29 1. Sam. 15.23 Prayer which sanctifieth is petition and thanksgiuing By petition we obtaine of Gods meiestie assistance by his grace to make an holy vse of his creatures and ordinances Col. 3. 17. Whatsoeuer ye shall doe in word or deede doe all in the name of the Lord Iesus giuing thanks to God euen the Father by him 1. Sam. 17.45 Then said Dauid to the Philistim Thou commest to me with a sword and with a speare and with a shield but I come to thee in the name of the Lord of hosts the God of the host of Israel whome thou hast railed vpon Mich. 4. 5. We must walke in the name of the Lord our God for euer and euer Here may we obserue prayer made vpon particular occasion 1. For a prosperous iourney Act. 21.5 When the daies were ended we departed and went our way and they all accompanied vs with their wiues and children euen out of the citie and we kneeling downe on the shore prayed c. 2. For a blessing vpon meats at the table Ioh. 6.11 Then Iesus tooke the bread and when he had giuen thankes he gaue it to his Disciples and the Disciples to them that were set downe and likewise of the fishes as much as they would Act. 27.35 He tooke bread and gaue thanks to God in presence of them all and brake it and began to eate 3. For issue in childbirth This did Anna 1. Sam. 1.14 And Zacharie Luk. 1.13 4. For good successe in busines Gen. 24. 12. Abrahams seruant praied Thanksgiuing is the magnifying of Gods name euen the Father through Christ for his grace ayde and blessing in the lawfull vse of the creatures Phil. 4.6 In all things let your requests be shewed vnto God in prayer and supplication and giuing of thanks 1â— Thess. 5. 18. In all things giue thanks for this is the will of God in Christ towards you This we may read vsed 1. after meate Deut. 8.10 When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the good land which he hath giuen thee 2. After the losse of outward wealth Iob 1.21 And Iob saide Naked came I out of my mothers wombe and naked shall I returne againe the Lord hath giuen and the lord hath taken away blessed be the name of the Lord for euermore 3. For deliuerance out of seruitude Exod. 18. 10. Iethro said Blessed be the Lord who hath deliuered you out of the hands of the Egyptians and out of the hand of Pharaoh who also hath deliuered the people from vnder the hand of the Egyptians 4. For children Gen. 29.35 Shee conceiued againe and bare of sonne saying Now will I praise the Lord therefore shee called his name Iudah 5. For victorie 2. Sam. 22.1 And Dauid spake the words of this song vnto the Lord what time the Lord had deliuered him out of the hands of all his enemies and out of the hand of Saul and said The Lord is my rocke and my fortresse c. 6. For good successe in domesticall affaires Abrahams seruant Gen. 24.12 blessed the Lord of his master Abraham CHAP. 23. Of the fourth Commandement THe fourth Commandement concerneth the Sabboth namely that holy time consecrated to the worship and glorifying of God The words are these Remember the Sabboth to keepe it sixe daies shalt thou labour and doe â—ll thy worke but the seuenth day is the Sabboth of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man seruant nor thy maid nor thy beast nor thy
before the hoorehead and honour the person of the old man and dread thy God I am the Lord. To meete him that commeth towards vs. Gen. 18.2 And he lifted vp his eies and looked and loe three men stood by him and when he saw them hee ranne to meete them from the tent doore 1. King 2. 19. When Bethsheba came to speake to king Solomon the king rose to meete her and bowed himselfe vnto her To bowe the knee Mark 10.17 And when he was gone out of the waie there came one running and kneeled to him Gen. 18.2 He ran to meete them and bowed himselfe to the ground To stand by those that sit downe Gen. 18.8 And he tooke butter and milke and the calfe that he had prepared and set before them and stoode himselfe by them vnder the tree and they did eate Exod. 18.13 Now on the morrowe when Moses sate to iudge the people the people stoode about Moses from morning vnto euen To giue the cheife seate 1. King 2.19 And he sate downe on his throne and he caused a seate to be set for the kings mother and shee sate downe at his right hand Luk. 14. 7,8,9 He spake also a parable vnto the guests when he marked how they chose out the chiefe roomes and said vnto them When thou shalt be bidden of any man to a wedding set not thy selfe downe in the chiefest place least a more honourable man then thou be bidden of him and he that bade both him and thee come and say to thee Giue this man roome and thou then beginne with shame to take the lowest roome Gen. 43.33 So they sate before him the eldest according to his age and the youngest according to his youth and the men marueiled among themselues To let our Superiours speake before vs. Iob. 32.6,7 17. To keepe silence in courts and iudgement places vntill we be bidden to speake Act. 24. 10. Then Paul after that the Gouernour had beckened vnto him that he should speake answered To giue them such their right and iust titles as declare our reuerence when we speake vnto them 1. Pet. 3.6 As Sarah obeyed Abraham and called him Lord whose daughters ye are whiles ye doe well Mar. 10. 17. Good Master what shall I doe that I may possesse eternall life 20. Then he answered and said vnto him Master all these things haue I obserued from my youth 1. Sam. 1.14 15. And Eli said vnto her How long wilt thou be drūken Put away thy drunkennes from thee then Hannah answered and said Nay my Lord but I am a woman troubled in spirit I haue drunke neither wine nor strong drinke Secondly towards those that are our superiours in authoritie and first obedience to their commandements Rom. 13.1 Let euery soule be subiect to the higher power VVe are to be admonished to obedience because euery higher power is the ordinance of God and the obedience which we performe to him God accepteth it as though it were done to himselfe and to Christ◠Rom. 13.2 Whosoeuer therfore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues iudgement Col. 3.23 And whatsoeuer ye doe doe it hartilie as vnto the Lord not vnto them 24. Knowing that of the Lord ye shall receiue the reward of the inheritance for ye serue the Lord Christ. Obedience is to be performed to our superiours with diligence and faithfulnes Gen. 24.2 Abraham said vnto his eldest seruant of his house which had the rule ouer all that he had put now thy hand vnder my thigh and I will make thee sweare by the Lord God of heauen and God of the earth that thou shalt not take a wife vnto my sonne of the daughters of the Canaanites amongst whome I dwell 10. So the seruant tooke ten Camels of his master and departed 12. And he said O Lord God of my master Abraham I beseech thee send me good speede this day and shew mercie vnto my master Abraham 33. Afterward the meate was set before him but he said I will not eate vntill I haue said my message And Laban said Speake on 56. But he saide Hinder me not seeing the Lord hath prospered my iourney send me away that I may goe to my master Gen. 31.38 This twentie yeares haue I beene with thee thine ewes and thy goates haue not cast their young and the rammes of thy flocke haue I not eaten 39. Whatsoeuer was torne of beasts I brought it not vnto thee but made it good my selfe of mine hand diddest thou require it were it stollen by day or stollen by night 40. I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes Furthermore we must yeelde obedience to our Superiours yea although they be cruell and wicked but not in wickednesse 1. Pet. 2.18 Seruants be subiect to your masters with all feare not onely to the good and courteous but also to the froward Act. 4.19 Whether it be right in the sight of God to obey you rather then God iudge ye Subiection in suffering the punishments inflicted by our Superiours Gen. 16.6 Then Abraham saide to Sarai Behold thy maide is in thine hand doe with her as it pleaseth thee then Sarai dealt roughly with her wherefore shee fledde from her 9. Then the Angel of the Lord said vnto her Returne vnto thy dame and humble thy selfe vnder her hands And although the punishment should be vniust yet must we suffer it vntill we can get some lawfull remedie for the same 1. Pet. 2.19 For it is thanke-worthie if a man for conscience toward God endure griefe suffering wrongfully 20. For what praise is it if when ye be buffeted for your faults ye take it patiently but and if when ye doe well ye suffer wrong and take it patiently this is acceptable to God III. Thankfulnes in our praiers 1. Tim. 2.1 2. I exhort you therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men for kings for all that be in authoritie that we may lead a quiet a peaceable life in all godlines and honestie 1. Tim. 5.17 Elders that rule well are worthie of double honour Gen. 45.9 Haste you and goe vp to my Father and tell him Thus saith thy sonne Ioseph God hath made me lord ouer all Egypt come downe to me tarie not 10. And thou shalt dwell in the land of Goshen 11. Also I will nourish thee there for yet remaine fiue yeares of famine least thou perish through pouertie thou and thy houshold and all that thou hast Thirdly towards those that excell vs in gifts our dutie is to acknowledge the same gifts and speake of them to their praise 1. Cor. 8.22,23 Fourthly toward all our equals to thinke reuerently of them Phil. 2.3 Let nothing be done through contention or vaineglorie but in meeknes of minde let euery man esteeme other better then himselfe In giuing honour to goe one before an
shalt preserue the life of thy neighbour Hitherto may we referre these duties I. Such as appertaine to the person of our neighbour and concerne first his welfare both of bodie and minde as to reioyce with them that reioyce Rom. 12.15 Mark 10.20 Then he answered and said vnto him All these things I haue obserued from my youth And Iesus beheld him and loued him Secondly his miseries to be grieued with him for them Rom. 12.15 Mourne with those that mourne Esa. 24.16 And I said My leannesse my leannesse woe is me the transgressours haue offended yea the transgressours haue grieuously offended Psal. 119. vers 136. Mine eies gus◠out with water because men obserue not thy law Againe we must helpe him as much as in vs lieth Iob 29.15 I was as an eye to the blind and a foote to the lame 2. Cor. 8. 2. To their power yea beyond their power they were willing And that we doe we must doe speedily Prov. 3.28 Say not to thy neighbour Goe and come againe to morrow and I will giue thee if thou now haue it Levit. 19.17 Thou shalt plainly rebuke thy neighbour and not suffer him to sinne Thirdly concerning such iniuries as he offereth vnto thee I. Thou shalt not be angrie against him vpon a small occasion Nomb. 12. 3. Moses was a meeke man aboue all that liued vpon the earth Prov. 9.11 The discretion of a man deferreth his anger and his glorie is to passe by an offence II. Thou must be slow to wrath and neuer angrie but for a most iust cause Mark 3.5 Then he looked round about on them angerly mourning also for the hardnesse of their hearts Prov. 14.29 He that is slow to wrath is of great wisdome but he that is of an hastie minde exalteth follie III. Thine anger must be but for a while Eph. 4. 26. Be angrie and sinne not let not the sunne goe downe vpon thy wrath IV. Forgiue freely an iniurie and reuenge it not Eph. 4. 32. Be ye courteous one to another and tender hearted forgiuing one another euen as God for Christs sake forgaue you Fourthly his wants and infirmities 1. Auoid occasions whereby they may be stirred and laid open Gen. 13.8 Then said Abraham to Lot Let there be no strife I pray thee betweene thee and me neither betweene thy heardsmen and mine for we are brethren 9. Is not the whole land before thee depart I pray thee from me If thou wilt take the left hand I will take the rights or if thou goe to the right hand I will take the left Gen. 27.44 And tarie with him a while vntill thy brothers fiercenesse be asswaged 45. And till thy brothers wrath turne away from thee and he forget the things which thou hast done to him 2. Depart somtimes from thine owne right Mat. 17.25,26 What thinkest thou Simon of whō doe the kings of the earth take tribute or poll money of their children or of strangers Peter said vnto him Of strangers Then said Iesus vnto him Then are the children free 27. Neuertheles lest we should offend thē go to the sea and cast in an angle take the first fish that commeth vp and when thou hast opened his mouth thou shalt finde a piece of twentie pence that take and giue it vnto them for me and thee 3. To appease anger kindled which is done I. by ouercomming euill with goodnes Rom. 12.21 Be not ouercome of euill but ouercome euill with goodnes II. By following after peace 1. Pet. 3.11 Decline from euill and doe good seeke peace and follow after it III. By courteous answers Prou. 15. 1. A soft answer putteth away wrath but grieuous words stir vp anger 1. Sam. 1.14 Eli said vnto her How long wilt thou be drunken put away thy drunkennes from thee 15. Then Hannah answered and saide Nay my Lord but I am a woman troubled in spirit I haue drunke neither wine nor strong drinke but haue poured out my soule before the Lord. Philem. v. 15. It may be that he therefore departed for a season that thou shouldest receiue him for euer IV. By ouerpassing some wants and infirmities in mens words and deedes Prou. 19.11 It is a mans honour to passe by infirmities V. By couering thē with silence 1. Pet. 4.8 Aboue all things haue feruent loue amongst you for loue couereth a multitude of sinnes Prou. 17.9 He that couereth transgression seeketh loue but he that repeateth a matter separateth the Prince VI. By taking euery thing if it be possible in the best part 1. Cor. 13. 5. Loue thinketh none euill This sheweth the lawfulnes of truces couenants other agreements concerning peace being made to auoid iniuries maintaine ancient bounds procure securitie in traffique possessions and iournies set pensions commons for cattell liberties of hunting fishing or fouling and getting fewell or other necessaries for publike commodities if there be no vnlawfull conditions annexed vnto the same And we may make this couenant not onely with Christians but for the maintenance of peace with infidels also For that which is godly to be performed is no lesse godly to be promised But it is a note of true godlines to be as much as may be at peace with all men Therfore to promise peace by couenant is very godly We may see the experience of this in the liues of holy men Gen. 21.22 At that same time Abimelech and Pichol his chiefe captaine spake vnto Abraham saying God is with thee in all that thou doest 23. Now therefore sweare vnto me here by God that thou wilt not hurt me nor my children nor my childrens children c. 24. Then Abraham said I will sweare 27. Then Abraham tooke sheepe and beeues and gaue them vnto Abimelech and they two made a couenant Gen. 31.44 Now therefore come and let vs make a couenant I and thou which may be a witnes betweene me and thee 45. Then Laban said to Iaakob Behold this heape and behold the pillar which I haue set vp betweene me and thee 53. The God of Abraham and the gods of Nahor and the god of 〈◊〉 father be iudge betweene vs But Iaakob sware by the feare of his father Izhak II. Concerning his bodie we are to regard it aliue and dead Being aliue we ought if neede be I. To minister vnto it foode and raiment Math. 25.41 42. Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drink c. 45. In as much as ye did it not to one of the least of these ye did it not to me II. To lend our helping hand when our neighbours bodie is in any daunger 1. Ioh. 3.16 Hereby we perceiued loue that he laide downe his life for vs therefore also ought we to lay downe our liues for the brethren When a man is dead we ought to commit the dead corpes to the graue as may appeare by these arguments
was minded to put her away secretly A man would suppose that by this means we should be partakers of other mens sins But we must know that we ought to conceale our neighbours imperfections least he should be prouoked to offence yet in the meane season he must be admonished that he may amend Gal. 6.1 Iam. 5.19 Brethren if any of you haue erred from the trueth and some man hath conuerted him 20. Let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes But if the sin which is concealed cannot thereby be taken away then must we in loue and charitie declare the same to those which may remooue and amend the same Gen. 37.2 When Ioseph was seuenteene yere olde he kept sheepe with his brethren and the child was with the sonnes of Bilhah and with the sonnes of Zilpah his fathers wiues and Ioseph tolde vnto their father their euill sayings 1. Cor. 1.11 For it hath beene declared vnto me my brethren of you by them that are of the house of Cloe that there are contentions among you Mat. 18.16 But if hee heare thee not take with thee one or two that by the mouth of two or three witnesses euery word may be confirmed To get a good name and estimation amongst men and to keepe the same when we haue gotten it Phil. 4.8 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue if there be any praise thinke on these things A good name is gotten 1. If we seeking the kingdome of God before all things doe repent vs of all our sinnes and with an earnest desire imbrace and follow after righteousnesse Prou. 10.7 The memoriall of the iust shall be blessed but the name of the wicked shall rot Mar. 14.9 Verily I say vnto you wheresoeuer this Gospell shall bee preached throughout the whole world this also that she hath done shall be spoken of in remembrance of her 2. Wee must haue a care both to iudge and speake well of others Mat. 7.2 With what iudgement ye iudge yee shall be iudged Eccl. 7.23 Giue not thine heart also to all the wordes that men speake least thou doe heare thy seruant cursing thee 24. For oftentimes also thine heart knowethâ— that thou likewise hast cursed others 3. Wee must abstaine from all kinde of wickednesse for one onely vice or sinne doth obscure and darken a mans good name Eccles. 10.1 Dead flies cause to stinke and putrifie the ointment of the Apothecarie so doth a little follie him that is in estimation for wisdome and for glorie 4. We must in all things earnestly seeke for the glorie of God onely and not our owne Matth. 6.5 And when thou praiest bee not as the hypocrites for they loue to stand and praie in the Synagogues and in the corners of the streetes because they would bee seene of men verily I say vnto youâ— they haue their reward 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly But ifâ— when we seeke the glory of God honest and godly men doe praise and testifie well of vs we must not despise this their testimonie and commendation although they neuer praise vs nor testifie of vs at all yet must wee take it in good part 2. Cor. 1.12 For our reioysing is this the testimonie of our coÌ„science that in simplicitie and godly purenes and not in fleshly wisdome but by the grace of God we haue had our conuersation in the world most of all to you wards And chap. 10.13 But we will not reioice of things which are not within our measure but according to the measure of the line whereof God hath distributed to vs a measure to attaine euen vnto you Psal. 16.5 The Lord is the portion of mine inheritance and of my cup thou shalt maintaine my lot 6. The lines are fallen vnto me in pleasant places yea I haue a faire heritage 1. Cor. 1.31 He that reioiceth let him reioice in the Lord. CHAP. 29. Of the tenth Commandement THe tenth Commaundement concerneth concupiscences committed against our neighbour The wordes are these Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing thy neighbour hath The Resolution Couet The cogitation or motion of the heart is of three sorts The first is some glancing or suddaine thought suggested to the minde by Satan which suddenly vanisheth away and is not receiued of the minde This is no sinne For it was in Christ when he was tempted by the deuill Matth. 4. v. 1. The second is a more permanent thought or motion the which as it were tickleth inueigleth the mind with some inward ioy The third is a cogitation drawing from the will and affection full assent to sinne We are to vnderstand this commandement of the second sort of motions onely not of the first or of the last to which the fiue former commandements doe belong Now then to couet is to think inwardly and also to desire any thing wherby our neighbour may be hindered albeit there ensue no assent of the will to commit that euill For the very Philosophers condemne couetousnesse of the very heart and Ciuilians disallow a purpose onely to doe euill if it be conioyned with a manifest deliberation And as for the concupiscence in this place forbidden we may well thinke it is more close and secret because S. Paul a doctour of the law was altogither ignorant of it Rom. 7.7 I had not knowne lust except the Law had said Thou shalt not lust Againe if that concupiscence immediately going before the consent were not prohibited in this place there must bee a great confuâ—ion in the decalogue For the seuenth commandement forbiddeth some kinde of coueting of our neighbours wife Houâ—e The commandement is illustrated by an argument drawne from the distribution of the obiects of concupiscence whence it is apparent that onely euill concupiscence is condemned in this place Coloss. 3.5 For there is a good concupiscence or desire as of meate and drinke and that of the spirit Gal. 5.17 The spirit lusteth against the flesh The negatiue part Thou shalt not couet that which is thy neighbours Here are prohibited I. Concupiscence it selfe namely originall corruption in as much as it is hurtfull to our neighbour Iam. 1.14 II. Each corrupt and sudden cogitation passion of the heart springing out of the bitter roote of concupiscence Gal. 5.17 The flesh lusteth against the spirit Luk. 10.27 Thou shalt loue the Lord with all thy soule To this place appertaineth Satans suggestion if after the first offer it
be entertained and receiued in the closet of the heart III. The least cogitation and motion the which though it procure not consent delighteth and tickleth the heart Of this kinde are these foolish wishes I would such an house were mine such a liuing such a thing c. And hitherto may we referre all vnchast dreames arising from concupiscence The affirmatiue part Couet that onely which is auaileable to thy neighbour Here are commended I. A pure heart towards our neighbour 1. Tim. 1.5 The end of the commandement is loue out of a pure heart a good conscience and faith vnfained II. Holy cogitations and motions of the spirit Paul praieth 1. Thess. 5.23 that the Thessalonians may be holy not onely in bodie and soule but also in spirit Eph. 4.23 III. A conflict against the euill affections and lusts of the flesh Rom. 7.22 I reioyce in the law of God in regard of the inward man 23. But I see another Law in my members rebelling against the Law of my minde and making me captiue to the law of sinne which is in my members 24. Miserable man that I am who shall deliuer me from this bodie of death 2. Cor. 12.7 8 9. CHAP. 30. Of the vse of the Law THe vse of the Law in vnregenerate persons is threefold The first is to lay open sinne and make it knowne Rom. 3.20 By the workes of the Law shall no flesh be iustified in his sight for by the law commeth the knowledge of sinne The second vse is accidentarily to effect and augment sinne by reason of the flesh the which causeth man to decline from that which is commanded and euer to encline to that which is prohibited Rom. 7.8 Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence for without the Law sinne is dead 9. For I once was aliue without the Law but when the commandement came sinne reuiued 10. But I died and that commandement which was ordained vnto life was found to be vnto me vnto death The third vse is to denounce eternall damnation for the least disobedience without offering any hope of pardon This sentence the law pronounceth against offendours and by it partly by threatning partly by terrifying it raigneth and ruleth ouer man Rom. 3.19 Wee know that whatsoeuer the Law saith it saith it to them which are vnder the Lawe that euery mouth may be stopped and all the world be culpable before God Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written Cursed is euery one that continueth not in all that is written in the booke of the Lawe to doe them 2. Cor. 3.7 If the ministration of death written with letters and ingrauen in stones was glorious 8. Howe shall not the ministration of the spirit be more glorious For if the ministration of condemnation were glorious c. The ende why sinne raigneth in man is to vrge sinners to flie vnto Christ Galat. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue 24. Wherfore the law was our schoolemaster to Christ. Heb. 12.18,19,20 The continuance of this power of the law is perpetuall vnlesse a sinner repent and the very first act of repentance so freeth him that he shall no more be vnder the lawe but vnder grace 2. Sam. 12.13 Then said Dauid to Nathan I haue sinned against the Lord wherfore Nathan said to Dauid The Lord also hath forgiuen thy sinne and thou shalt not die Rom. 6.14 Sinne shall not haue dominion ouer you for ye are not vnder the law but vnder grace If therefore thou desirest seriously eternall life first take a narrowe examination of thy selfe and the course of thy life by the square of Gods lawe then set before thine eies the curse that is due vnto sinne that thus bewailing thy miserie and despairing vtterly of thine own power to attaine euerlasting happinesse thou maiest renounce thy selfe and be prouoked to seeke and sue vnto Christ Iesus The vse of the Law in such as are regenerate is far otherwise for it guideth them to new obedience in the whole course of their life which obedience may be acceptable to God by Christ. Rom. 3.31 Doe we therefore through faith make the Law of none effect God forbid nay we rather establish the Law Psal. 119. 24. Thy testimonies are my delight they are my counsellers v. 105. Thy word is a lantarne vnto my feete and a light vnto my pathes CHAP. 31. Of the couenant of Grace HItherto concerning the couenant of works and of the Law now followeth the couenant of grace The couenant of Grace is that whereby God freely promising Christ and his benefits exacteth againe of man that he would by faith receiue Christ and repent of his sinnes Hos. 2.18 In that daie will I make a couenant for them c. 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion v. 20. I will euen marrie thee vnto me in faithfulnesse and thou shalt knowe the Lord. Ezech. 36.25 I will poure cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idols will I clense you v. 26. And I will giue you a newe heart and a newe spirit will I put within you v. 27. And cause you to walke in my statutes Malach 3.1 The Lord whome ye seeke shall speedily come to his temple euen the messenger of the couenant whome ye desire behold he shall come saith the Lord of hosts This couenant is also named a testament for it hath partly the nature and properties of a testament or will First it is confirmed by the death of the testator Heb. 9.16 Where a testament is there must be the death of him that made the testament 17. For the testament is confirmed when men are dead for it is yet of no force so long as he that made it is aliue Secondly in this couenant we doe not offer much and promise small to God but in a manner doe onely receiue euen as the last will and testament of a man is not for the testators but the heires commodity The couenant albeit it be one in substance yet it is distinguished into the old and new testament The olde testament or couenant is that which in types and shadowes prefigured Christ to come and to be exhibited The newe testament declareth Christ already come in the flesh and is apparantly shewed in the Gospel The Gospell is that part of Gods word which cōtaineth a most worthy welcome message namely that mankind is fully redeemed by the blood of Iesus Christ the only begotten sonn of God manifest in the flesh so that now for all such as repent and beleeue in Christ Iesus there is prepared a full remission of all their sinnes togither with saluation and life euerlasting Ioh.
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.
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
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
want 1. Ioh. 5.14 This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs. In euery petition we must expresse two things I. A sense of our wants II. A desire of the grace of God to supplie those wants 1. Sam. 1. 10. Shee was troubled in her minde and praied vnto the Lord and wept sore Dan. 9. 4. And I praied to the Lord my God and made my confession saying 5. We haue sinned and haue committed iniquitie c. 16. O Lord according to thy righteousnes I beseech thee let thine anger and thy wrath be turned from thy citie Ierusalem c. to the 20. verse Psal. 130.1 Out of the deepe I called to thee O Lord. 1. Sam. 1.15 Then Hannah answered and said Nay my lord but I am a woman troubled in spirit I haue drunken neither wine nor strong drinke but haue powred out my soule before the Lord c. to the 16. verse psal 143. 6. I stretch forth mine hands vnto thee my soule desireth after thee as the thirstie land Assent is the second part of prayer whereby we beleeue and professe it before God that he in his due time will grant vnto vs those our requests which before we haue made vnto his maiestie 1. Ioh. 5. 14 15. This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs. And if we know that he heareth vs whatsoeuer we aske we kâ—â—w that we haue the petitions that we haue desired of him Math. 6.13 Lead vs not into temptation but deliuer vs from euill For thine is the kingdome thine is the power and thine is the glorie for euer and euer Amen As for the faithfull howsoeuer they in their praiers bewray many infirmities yet no doubt they haue a notable sense of Gods â—auour especially when they pray zealously and often vnto the Lord. Iam. 5. 16. Pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent Luk. 1.13 The Angel said vnto him Feare not Zacharias for thy prayer is heard Ionah 4.1 It displeased Ionah exceedingly and he waâ— angrie 2. And Ionah praied vnto the Lord and saide I pray thee O Lord was not this my saying when I was yet in my countrey therefore I preuented it to flee vnto Tarshish for I knew that thou art a gratious God and mercifull slow to anger and of great kindnes and repentest thee of the euill Rom. 8.26 Gen. 19.18 Lot saide vnto them Doe not so I pray you my lords c. psal 6.1 O lord rebuke me not in thine anger neither chastise me in thy wrath c. v. 2,3,4,5 psal 8.9 psal 20.5 psal 35.9.18.28 psal 16.7 Thanksgiuing is a calling vpon Gods name whereby we with ioy and gladnes of heart doe praise God for his benefits either receiued or promised psal 45.1 Mine heart will vtter forth a good matter I will intreat in my words of the King my tongue is as the pen of a swift writer Eph. 5.20 Giuing thanks alwaies for all things vnto God euen the father in the Name of our Lord Iesus Christ. psal 36.8,9 How excellent is thy mercie O God therefore the children of men trust vnder the shadow of thy wings They shall be satisfied with the fatnesse of thine house and thou shalt giue them drinke out of the riuer of thy pleasures Coloss. 3.16 CHAP. 46. Of Christian Apologie and Martyrdome THe profession of Christ in dangers is either in word or deede Profession in word is Christian Apologie or the confession of Christ. Rom. 10. 10. With the heart man beleeueth vnto righteousnes and with the mouth man confesseth to saluation psal 22.23 I will declare thy name vnto my brethren in the middes of the congregation will I praise thee Christian Apologie is the profession of Christ in word when as we are readie with feare and meeknes to confesse the truth of Christian religion so often as neede requireth and the glorie of God is endangered euen before vnbeleeuers especially if they be not past all hope of repentance 1. Pet. 3. 15. Sanctifie the Lord God in your hearts and be readie alwaies to giue an answer to euery man tâ—â—t asketh you a reason of the hope that is in you 16. And that with meeknesse and reuerence hauing a good conscience that when they speake euill of you as of euill doers they may be ashamed which blame your good conuersation in Christ. Act. 7. the whole chap. Steuen there maketh an Apologie for himselfe Math. 7.6 Giue not that which is holy to dogs nor cast your pearles before swine least they tread them vnder their feete and turning againe all to rent you Profession which is in deede is called Martyrdome Martyrdome is a part of Christian profession when as a Christian man doth for the doctrine of faith for iustice and for the saluation of his brethren vndergoe the punishment of death imposed vpoÌ„ him by the aduersaries of Christ Iesus Mar. 6.18 27,28 Iohn tolde Herod It is not lawfull for thee to haue thy brothers wife And immediately the King sent the hangman and gaue him charge that his head should be brought so he went and beheaded him in the prison 2. Cor. 12. 15. I will most gladly bestow and be bestowed for your soules though the more I loue you the lesse am I loued Notwithstanding it is lawfull for Christians to flie in persecution if they finde themselues not sufficiently resolued and strengthened by Gods spirit to stand Math. 10.23 When they persecute you in one citie flee into another Verely I say vnto you ye shall not haue finished all the cities of Israel till the Sonne of man come Ioh. 10.39 Againe they studied to apprehend him but he escaped out of their hands Act. 9.30 When the brethren knew it they brought him to Cesarea and sent him forth to Tarsus 1. King 18.23 Was it not told my lord what I did when Iesabel slue the Prophets of the Lord how I hid an hundred men of the Lords Prophets by fifties in a caue and fedde them with bread and water Act. 20.22 Now behold I goe bound in the spirit vnto Ierusalem and know not what things shall come vnto me there CHAP. 47. Of Edification and Almes among the faithfull THat profession of Christ which concerneth his members namely the Saints and faithfull ones is either Edification or Almes Edification is euery particular dutie towards our brethren whereby they are furthered either to grow vp in Christ or else are more surely vnited to him Rom. 14. 19. Let vs follow those things which concerne peace and wherewith one may edifie another To Edification these things which follow appertaine I. To giue good example Matth. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen 1. Pet. 2.12 Haue your conuersation honest among the Gentiles that
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
Adam 1. Cor. 15.45 The conclusion If we should graunt this doctrine to be true then must we needes allow of these absurdities in diuinitie which follow I. That God would haue all and each singular man to be saued and withall he would haue some ordained to hatred and perdition or That in regard of God all men are elected and redeemed but in regard of the euent many perish II. The guilt of Adams sinne must not be imputed to any one of his posteritie because that God hauing mercie of all generally in Christ did take into the couenant of reconciliatioÌ„ all mankind Now if but the guiltines of Adams fall be taken away the punishment forthwith ceaseth to be a punishment and corruption it selfe is by little and little abolished in all men CHAP. 55. Of the state and condition of the Reprobates when they are dead THe death of the Reprobate is a separation of the bodie and the soule of the bodie that for a time it may lie dead in the earth of the soule that it may feele the torments of hell euen vntill the time of the last iudgement at which time the whole man shall be cast into the most terrible and feareful fire of hell 1. Pet. 3.19 By the which he also went and preached vnto the spirits that are in prison Luk. 8. 2. Pet. 2.4 For if God spared not the Angels that sinned but cast them downe into hell and deliuered them into chaines of darknes to be kept vnto damnation c. The reprobate when they die doe become without sense and astonished like vnto a stone or els they are ouerwhelmed with a terrible horrour of conscience and despairing of their saluation as it were with a gulfe of the sea ouer turning them 1. Sam. 25.37 Then in the morning when the wine was gone out of Nabal his wife told him those wordes and his heart died within him and he was like a stone 38. And about ten daies after the Lord smote Nabal that he died Mat. 27.5 And when he had cast downe the siluer pieces in the temple he departed and went and hanged himselfe CHAP. 56. Of the condemnation of the Reprobates at the last iudgement IN the last iudgement at the sound of the trumpet the liuing beeing striken with horrour and feare shall be changed in a moment the dead shall rise againe to condemnation both the liuing and the dead shall then haue immortall bodies but without glorie and they standing vpon the earth at the left hand of Christ the Iudge shall heare the sentence of condemnation Depart from me ye cursed into euerlasting fire which is prepared for the deuil and his angels Ioh. 5.29 And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Matth. 25. 41. 1. Thess. 4. 16. For the Lord himselfe shall descend from heauen with a shout and with the voice of the Archangel and with the trumpet of God and the dead in Christ shall rise first 17. Then shall we which liue and remaine be caught vp with theÌ„ also in the cloudes to meete the Lord in the ayre and so shal we be euer with the lord CHAP. 57. Of the estate of the Reprobates in hell AFter that the sentence of condemnaâ—â—on is pronounced then followeth euerlasting death whereof this is the estate I. The Reprobates are separated from the presence and glorie of God II. They are punished with eternall confusion most bitter reproches because all their secret wickednesses and sinnes are reuealed 2. Thess. 1.9 Which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Math. 5.8 Blessed are the pure in heart for they shall see God 1. Ioh. 2.28 And now little children abide in him that when he shall appeare we may be bold and not be ashamed before him at his comming III. They haue fellowship with the diuell and his angels Math. 25.41 IV. They are wholly in bodie and soule tormented with an incredible horrour and exceeding great anguish through the sense and feeling of Gods wrath powred out vpon them for euer Esai 66. 24. And they shall goe forth and looke vpon the carkases of men that haue transgressed against me for their worme shall not die neither shall their fire be quenched and they shall be an abhorring vnto all flesh Hereupon is the punishment of those that are condemned called Hell fire a worme weeping and gnashing of teeth vtter darknesse c. Rev. 21.8 But the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and idolaters and all lyers shal haue their part in the lake which burneth with fire and brimstone which is the second death Math. 13.42 And shall cast them into a furnace of fire therâ— shall be weeping and gnashing of teeth Esai 66. 24. A Corollarie ANd this is the full execution of Gods decree of reprobation whereby appeareth the great iustice of God in punishing sinne from whence also commeth Gods glorie which he propoundeth to himselfe as the last chiefest end in all these things Therefore let euery Christian propound the same end vnto himselfe Rom. 9.14 What shall we say then is there vnrighteousnesse with God God forbid 15. For he said to Moses I will haue mercie on him to whome I will shew mercie and will haue compassion on him on whome I will haue compassion 16. So then it is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. For the Scriptures saith vnto Pharaoh For this same purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth 1. Cor. 10.31 Whether therefore ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God CHAP. 58. Of the application of Predestination THe right applying of Predestination to the persons of men is very necessarie and it hath two parts The first is the iudgement of particular predestination and the second is the vse of it The iudgement and discerning of a mans owne predestination is to be performed by meanes of these rules which follow I. The Elect alone and all they that are elect not onely may be but also in Gods good time are sure of election in Christ to eternall life 1. Corinth 2.12 2. Cor. 13.5 II. They haue not this knowledge from the first causes of Election but rather from the last effects thereof and they are especially two The testimonie of Gods spirit and the workes of Sanctification 2. Pet. 1. 10. Romans 8.16 III. If any doubt of this testimonie it will appeare vnto them whether it come from the Spirit of God or their owne carnall presumption First by a full perswasion which they shall haue for the holy Ghost will not barely say it but perswadeth such that thay are the children of God the which the flesh can not in any
L Labour commanded 88 Labourers must be paid 74,91 Law of God morall 36 the Lawe can not be fulfilled in this life 160 vse of the Law 101 vse of it in the regenerate 102 Church Lawes by Christ. 33 Lawe 95 Lawyers sinne 91 Leagues which are lawfull 78 Leagues with infidels 79 Leagues with the godly 54 Lenitie in correction 72 Lending freely 94 Life vnoffensiue 81 vnordinate 88 long Life promised to children 67 Lordships distinguished 23 Lottes 56 Loue of God 39,41 markes of it 40 Loue of God in Christ. 113 Loue of the creature more then god 41 the Lords supper 111 Lower roome at table 87 Lying 54,96 Lucke good and bad 56 Lust of heart 82 Lutherans consubstantiation 112 M Madnes a punishment of sinne 23 Magistrates fathers 66 Magistrates winking at sinne 21 Magistrates to be obeyed 68 Magicke 49 Magitians 35,41,49 Magitians not to be sought vnto 51 Malice 95 Man and wife abusing their libertie 84 Mans creation with circumstances 12 13 created mutable 13 his fall 15 Man Gods image 45,56 pleasures with Men. 82 Manichees condemned 41 Mariage to be sanctified with praier 60 Mariage without parents consent 71 with infidels 46 Marie Christs mother continued a virgine 27 Marcion 41 Martyrdome 139 Marchandise solde to an idolatrous vse 46 Masse may not be heard 45 Mayming of the bodie 74 Meditation of the creation on the Sabbath 65 Meditation of Christs passion 31 Meditation in the promises of the Gospel 118 Meanes of Gods worship 52 Members of Christ. 116 Gods mercie aboue his iustice 44 Merit of congruitie 154 of condignitie 161 the Minde corrupted 17 MINISTERS fathers 66 Ministers sinnes 21 Ministers dutie 52 Mirth at meate 87 Miseries of our neighbour 77 Modestie 85 Monasticall vowes 47 Monkes 91 Monuments of idolatrie 46 Mortification 124 Mourning 80 Mother what 67 Mothers must nurse their owne children 72 Musicke lawfull 81 Musicke in Churches 47 Murder vnpardonable 75 N Naamans worship in the Temple of Rimmon 45 Name of God 54 good Name 99 Necromancie 50 Neglect of Gods seruice 48 Neighbours who and how to be loued 66,74 Non-residencie reprooued by scripture and councels 76,77 Notions of the minde 17 O Obedience to god how measured by him 48 Obedience to superiours 69 Obedience to the law 20 euangelicall Obedience 129 Occasiōs of strife how ministred 76 Offences against superiours 71 equalls 72 inferiours 72,77 Old men fathers 67 Operation of God 9 Oppression 89 Originall sinne 17 not taken away by baptisme 152 Outward actuall sinne 20 Originall sinne deserueth death 173 Othes 59 lawfull ibid. vnlawfull ibid. P Particular perswasion of saluation 119 Paines in childbirth 23 a Punishment for sinne 23 Parents how said to be holy 108 Parents prolong their childrens life 67 Patience in perils 39 Patience with preseruatiues 137 Peace of God 148 Perfection of sinne 21 Permission of euill 14 Periurie 5 Peoples dutie in Gods seruice 52 petition 60 Peters fall 22 Pirats 91 philosophie 81 phisicke 81 pictures 44 plague 81 plaies 85 Pledges to be restored 75,90 to be redeemed 93 strange Pleasures 82 pollution 197 pollution by night 84 the Pope Antichrist 35 Popish superstitions 47,58 popish fasting 48 popish traditions 48 power of the law 102 of Christs death 126 preaching of the Gospel an image of Christ. 45 it begetteth faith 33 praier 138 praiers of the faithful 139 to creatures 49 a meanes to sanctifie Gods creatures 60 praiers on particular occasions 60 praising of God in heauen 145 Predestination 10,167 it is both of the Elect and reprobate 149 immutable 150 not by foreseene workes in man 172 it may be knowne 177 what it is to the Papists 146 Predestination applied 176 preseruatiues against assaults of temptation 131 vocation 131 faith 132 sanctification 134 presumption 22,42 pride 42 promises of God and man 36 promises must be kept 94 pronenesse to diseases a punishment 22 pronouncing vniust sentence 96 propagation of sinne 17 profession of God commanded 39 138 processions 45 prognostications 56 prophesies 50 prophanations of sabbaths 64 punishments of sinne 22 punishments inflicted by superiours to be borne 69 punishments how to be inflicted 70 Q Quarrellings 74 R Railings forbidden 74 Raising of prises in wares 89 Remission of sinnes 122 reioycing at our neighbors good 77 Rebaptizing 110 Rebellion inward 20 Recreation 81 Relikes of idols vnlawfull 46 Reliefe of such as are godly 140 Remember what it signifieth 61 Representing of God in an image 44 Reprobates 165 how farre they may go in godlines 164 Reprobates may know the lord 165 haue temporary faith 165 a tast of the heauenly gifts ibid. outward holines ibid. their falling from God ibid. death 175 condemnation ibid. estate in hell 176 Reprobation 163 Reprobate sense 17 Reuerence to superiours with many branches 68 Reuenge 74 Restitution 89,94 Repentance 129 howe in Reprobates 165 howe in God 2 Resurrection 143 Reading sometimes begetteth faith 103 to rise early on the Sabbath 63 Rogues 91 Robberies ibid. the Romish Hierarchie 48 Rules for the communion of properties 7,26 Rules for vowes 52 Rules for equalitie in contracts 93 Rules for the interpretation of the decalogue 37 Rules for such as would be saued 103 S Sabellius condemned 41 Sabbath commanded in Paradice 63 Sabbath 61 how sanctified 63 how morall and ceremoniall 63,64 why changed 64 a Sabbath daies worke 62 preparation to the Sabbath 64 how prophaned 65 Sacraments 104 how necessarie 107 Sacrifice and Sacrament differ 107 Saluation 146,171 Saluation according to the Church of Rome 146 Saints not to be praied for 49 Samuel raised vp not true Samuel 50,51 Sanctuaries 76 to Sanctifie what 61 Sanctification of Gods creatures 60 Sanctification with the effects thereof 124 Satans shifts to cause infidelitie 132 Satan Gods ape 50 his Sacraments 50 Scandals 76 Scriptures only expoūded by Christ. 34 Serpents head bruised 171 Second causes are not frustrate by Gods decree 8 Securitie 20,42 Seruice of God in heauen 145 Sellers sinne 89 Seruants eie seruice 72 Shame of nakednes a punishment 22 Shooting 81 Signes in the sacraments 105 Sinne what 13 mortall Sinne. 160 why it raigneth in man 102 one Sinne forgiuen all forgiuen 134 Sinne corrupteth onely faculties 17 Sinnes of omission and commission 20 Sinne against the holy ghost 22,166 Sixe daies to worke 62 Single life 87 Sobrietie 86 Soule punished 23 Sorrow for sinne 136 Societie with infidels 46 Soules in heauen 142 Southsaying 50 christian Souldier 129 Spirit of slumber 18 Spirituall drunkennes ibid. Sports on the Sabbath 65 Starres what force they haue 57 Stealing 88 Step-parents to be honoured 66 Strangers not to be iniuried 78,80 the Sting of death 142 Subiect to satan 35 Subiection to Satan a punishment 23 Suretiship 94 Suites in law 47 Supremacie in the Pope a note of Antichrist 35 Superstition 56 Suspitions 96 Superiours dutie to inferiours 70 Superiours to be reuerenced 67 they must speake first 68 Subiects are freed from their allegiance to their prince by the Pope 72 Swearing any way 55 T
wrought in and by the outward ministerie of the Gospell accompanied by the inward operation of the spirit and that not suddenly but by certaine steps and degrees as nature frameth the bodie of the infant in the mothers wombe 1. by making the brain and heart 2. by making veines sinewes arteries bones 3. by adding flesh to them all And the whole operation of the spirit stands in two principall actions First the enlightening of the minde the second the moouing of the will For the first the holy Ghost inlightens mens minds with a further knowledge of the law then nature can affoard and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof and withall to tremble at the curse of the law Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes and life eternall promised in Christ. This done then comes the second worke of the holy ghost which is the inflaming of the will that a man hauing considered his fearefull estate by reason of sinne and the benefits of Christs death might hunger after Christ and haue a desire not so much to haue the punishments of sinne taken away as Gods displeasure and also might enioy the benefits of Christ. And when he hath stirred vp a mā to desire recōciliation with god in Christ then withall he giues him grace to pray not onely for life eternall but especially for the free remission and pardon of all his sinnes and then the Lords promise is Knocke and it shall be opened seeke and ye shall finde After which he further sendes his spirit into the same heart that desireth reconciliation with God and remission of sinnes in Christ and doth seale vp the same in his heart by a liuely and plentifull assurance thereof The differences degrees of faith are two I. a weake faith II. a strong faith Concerning the first this weake faith shewes it selfe by this grace of God namely an vnfained desire not onely of saluation for that the wicked and graceles man may haue but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart and it is peculiar to the elect and they which haue this haue in them also the ground and substance of true sauing faith which afterwardes in time will grow vp to greater strength Reasons I. Promise of life euerlasting is made to the desire of reconciliation Psal. 10.17 Lord thou hast heard the desire of the poore Psal. 143. 6. My soule desireth after thee as the thirstie lande Psal. 145. 19. He will fulfill the desire of them that feare him Matth. 5.6 Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied Reuelat. 21.6 I will giue vnto him which is a thirst of the well of the water of life freely II. The hungering desire after grace is a sanctified affection where one affection is sanctified all are sanctified where all are sanctified the whole man is sanctified and he that is sanctified is iustified and beleeues III. God accepts the will and desire to repent and beleeue for repenting and beleeuing indeed wherefore this desire of reconciliation if it be soundly wrought in the heart is in acceptation with God as true faith indeede But carnall men will say If faith yea true faith shew it selfe by a desire of reconciliatiō with God in Christ for all our sinnes then we are well ynough though we liue in our sinnes for we haue very good desires I answer That there be many sundrie fleeting motions and desires to doe good things which grow to no issue or head but in time vanish as they come Nowe such passions haue no soundnesse in them and must be distinguished from the desire of reconciliation with God that comes from a bruised heart◠and brings alwaies with it reformation of life therefore such whatsoeuer they are that liue after the course of this world and thinke notwithstanding that they haue desires that are good deceiue themselues Now faith is saide to be weake when a man either failes in the knowledge of the Gospell or else hauing knowledge is weake in grace to applie vnto himselfe the sweet promises thereof As for example we know that the Apostles had all true sauing faith except Iudas and when our Sauiour Christ asked them whome they thought that he was Peter in the person of the rest answered for them all and said Thou art Christ the Sonne of the liuing God for which our Sauiour commended him and in him them all saying Thou art Peter and vpon this rocke that is vpon Christ which Peter confessed in the name of them all will I build my Church And yet about that time we shall finde in the Gospell that they are called men of little faith Now they failed in knowledge of the death of Christ and of his passion and resurrection and were caried away with a vaine hope of an earthly kingdome And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there Peter a little after his notable confession beganne to rebuke Christ and said Master haue pitie on thy selfe this shall not be vnto thee And vntill he had appeared to them after his death they did not distinctly beleeue his resurrection Again weake faith though it be ioyned with knowledge yet it may faile in the applying or in the apprehension appropriating of Christs benefits to a mans owne selfe This is to be seene in ordinarie experience For many a man there is of humble and contrite heart that serueth God in spirit and truth yet is not able to say without great doubtings and wauerings I know and am fully assured that my sinnes are pardoned Now shall we say that all such are without faith God forbid Nay we may resolue our selues that the true child of God may haue a hungering desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience and yet be weake sometime in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes But if faith faile either in the true knowledge or in the apprehension of Gods mercies how can a man be saued by it Ans. We must know that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne as strong faith though not so soundly Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king as he that is more sound though it be not so firmely and steadfastly And Christ saith that he will not breake the bruised reede nor quench the smoking flaxe The Church of Rome beares men in hand that they are good Catholicks if they beleeue as the Church beleeues though in the meane season they can not tell what the Church beleeues And some Papists commend this faith by the example of an old deuout father
to beleeue in this one God is in effect thus much I. To knowe and acknowledge him as he hath reuealed himselfe in his worde II. To beleeue him to bee my God III. From mine heart to put all mine affiance in him To this purpose Christ saith This is eternall life to knowe thee the onely God and whome thou hast sent Iesus Christ. Nowe the knowledge here meant is not a bare or generall knowledge for that the deuils haue but a more speciall knowledge wherby I know God not onely to be God but also to be my God and thereupon doe put my confidence in him And thus much of the meaning of the first wordes I beleeue in God c. Nowe followe the duties which may bee gathered hence First of all if we are bound to beleeue in God then we are also bound to take notice of our naturall vnbeleefe whereby we distrust God to checke our selues for it and to striue against it Thus dealt the father of the child that had a dumme spirit Lord saith he I beleeue Lord helpe mine vnbeleefe And Dauid Why art thou cast downe my soule and wâ—y art thou so diâ—quieted in me wait on God And that which our Sauiour Christ saide once to Peter men should daiely speake to themselues O thou of littlâ— faith why hast thou doubted But some may say wherein standes our vnbeleefe Answere It standes in two thinges I. In distrusting the goodnesse of God that is in giuing too litle or no affiance to him or in putting affiance in the creature For the first few men will abide to be told of their distrust in God but indeede it is a common and riâ—e corruption and though they soothe themselues neuer so yet their vsuall dealings proclaime their vnbeleefe Goe through all places it shall be found that scarse one of a thousand in his dealings makes conscience of a lie a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing What is the cause that they can doe so Alas alas if there be any faith it is pinned vp in some by-corner of the heart and vnbeleefe beares sway as the lord of the house Againe if a man had as much wealth as the world comes to he could finde in his heart to wish for an other and if he had two worlds he would be casting for the third if it might be compassed the reason hereof is because men haue not learned to make God their portion and to stay their affections on him which if they could doe a meane portion in temporall blessings would be enough Indeede these and such like persons will in no wise â—eelde that they doe distrust the Lord vnlesse at some time they be touched in conscience with a sense and feeling of their sinnes and be throughly humbled for the same but the truth is that distrust of Gods goodnesse is a generall and a mother-sinne the ground of all other sinnes and the very first and principall sinne in Adams fall And for the second part of vnbeleefe which is an affiance in the creatures read the whole booke of God and we shall finde it a common and vsuall sinne in all sorts of men some putting their trust in riches some in strength some in pleasures some placing their felicitie in one sinne some in an other When King Asa was sicke he put his whole trust in the Phisitians and not in the Lord. And in our daies the common practise is when crosses and calamities fall then there is trotting out to that wise man to this cunning woman to this sorcerer to that wizzard that is from God to the deuill and their counsell is receiued and practised without any bones making And this shewes the bitter roote of vnbeleefe and confidence in vaine creatures let men smoothe it ouer with goodly tearmes as long as they will In a word there is no man in the world be he called or not called if he looke narrowly vnto himselfe he shall finde his heart almost filled with manifold doubtings and distrustings whereby he shall feele himselfe euen carried away from beleeuing in God Therefore the dutie of euery man is that will truly say that hâ— beleeues in God to labour to see his owne vnbeleefe and the fruits thereof in his life As for such as say they haue no vnbeleefe nor feele none more pitifull is their case For so much the greater is their vnbeleefe Secondly considering that we professe our selues to beleeue in God we must euery one of vs learne to know God As Paul saith How can they beleeue in him of whome they haâ—e not heard and how can they heare without a preacher therefore none can beleeue in God but he must first of all heare and be taught by the ministerie of the word to know God aright Let this be remembred of young and old It is not the pattering ouer of the beleefe for a praier that will make a man a good beleeuer but God must be knowne of vs and acknowledged as he hath reuealed himselfe partly in his word and partly in his creatures Blinde ignorance and the right vse of the Apostles Creede will neuer stand togither Therefore it standes men in hande to labour and take paines to get knoweledge in religion that knowing God aright they may come steadfastly to beleeue in him and truely make confession of their faith Thirdly because wee beleeue in God therefore another dutie is to denie our selues vtterly and to become nothing in our selues Our Sauiour Christ requires of vs to become as little children if wee would beleeue The begger depends not on the releefe of others till hee finde nothing at home and till our hearts bee purged of selfe-loue and pride wee cannot depend on the fauour and goodnesse of God Therefore hee that would trust in God must first of all be abased and confounded in himselfe and in regard of himselfe be out of all hope of attaining to the least sparke of the grace of God Fourthly in that wee beleeue in God and therefore put our whole trust and assurance in him we are taught that euery man must committe his bodie his soule goods life yea all that he hath into the handes of God and to his custodie So Paul saith I am not ashamed of my sufferings for I knowe whome I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day A worthie saying for what is the thing which Paul committed vnto the Lord it was his owne soule and the eternall saluation thereof But what mooues him to trust God surely his perswasion whereby he knewe that God would keepe it And Peter saith Let them that suffer according to the will of God committe their soules to him in well doing as vnto a faithfull creatour Looke as one friende laieth downe a thing to be kept of another so must a man giue that he hath to the
Ghost yea and more then this we must hold and beleeue that God the father is our father the Sonne our redeemer the holy Ghost our sanctifier and comforter Well then if we must in this manner beleeue in God then we must also know him for we can haue no faith in the thing which is vtterly vnknowne Wherefore if we would beleeue in the father sonne or holy Ghost we must know them in part Ioh. 17. This is life eternall to know thee the onely God and whome thou hast sent Iesus Christ. Ioh. 14. 17. The world can not receiue the spirit of truth because it hath neither seene him nor knowne him 1. Ioh. 2.23 Whosoeuer denieth the sonne hath not the father Thirdly this doctrine directs vs in worshipping God aright for vnitie in trinitie and trinitie in vnitie is to be worshipped one God must be worshipped in the Father in the Sonne and in the holy Ghost and if wee worship God the father without the Sonne and the holy Ghost or if we worship the Sonne without the father and the holy Ghost and the holy Ghost without the father and the Sonne we worship nothing but an Idol Againe if we worship the three persons not as one God but as three Gods then likewise we make three Idols Note further that of all the three persons the first person the Father is set in the first place and described to vs by three things I. by his title that hee is a Father II. by his attribute that he is Almightie III. by his effect that he is maker of heauen and earth of these in order as they lie in the Creed And first of the title Father It may seeme that he hath some prerogatiue ouer the Sonne and the holy Ghost because he is set before them but wee must knowe that hee is set before them neither in regard of timeâ— nor of dignitie for therein all three are equall but in regard of order onely The Father is the first the Sonne the second and the holy Ghost the third as may appeare by this similitude If three Emperours equall in dignitie should meete all in one place beeing equall also in power and maiestie if all three should sit downe though one be no better then an other yet one of them must needes sit downe the first and an other in the second place and then the third but yet we cannot say that he which sate downe first is the chiefest And so it is in the Trinitie though none be greater or aboue another yet the Father is in the first place not because he is before the Sonne or the holy Ghost in dignitie or honour but because he is the fountaine of the Deitie the Sonne beeing from him and the holy Ghost from them both Now let vs come to the title of the first person The name Father in Scriptures is ascribed either to God taken indefinitely and so by consequent to all the three persons in Trinitie or particularly to the first person alone For the first God is a father properly and principally according to the saying of Christ Call no man father vpon earth for there is but one your father which is in heauen that is principally whereas earthly parents whome we are commaunded to worship and honour are but certaine images or resemblances of our heauenly Father hauing this blessing that they are fathers from him And hereupon this title agrees to men not simply but so farre forth as God honoureth them with fatherhoode in calling them to be fathers whereas God himselfe receiues this honour from none God is tearmed a Father in respect both of nature and grace He is a father in regarde of natureâ— because he created and gouerneth all things In this regard he is called the father of spirits and Adam is called the Sonne of God He is a father in respect of grace because we are regenerate by him and accepted to be his sonnâ—s by adoption thorough the merite of Christ. And in this respect the second person as well as the first is called a Father and saide to haue an offspring or seede and children But when the name of Father is giuen to the first person it is done vpon a speciall consideration because he is a father by nature to the fe 〈◊〉 â—erson begetting him of his owne substance before all worldes By thâ—◠〈◊〉 â—â—peares that out of the title of the first person we may fetch a â—â—â—cription thereof on this manner The Father is the first person in Trinitie begetting the sonne Nowe to beget is the personall proprietie whereby he is distinguished from the other two If it be saide that creatures doe beget and that therefore to beget is not proper to the father the answer is that in this point there are many differences betweene God the father and all creatures First the father begets the sonne before all eternitie and therefore God the father begetting and the sonne begotten are equall in tâ—me whereas in earthly generation the father is before the sonne in time Secondly God the father begets his Sonne by communicating to him his whole essence or godhead which can not be in earthly parents vnlesse they should be abolished and come to nothing Whereas neuerthelesse God the Father giuing his whole nature to his sonne retaines the same still because it is infinite Thirdly the father begets the sonne in himselfe and not forth of himselfe but in earthly generation the father begetting is forth of the child and the child forth of the father And that must not trouble vs which heretiques alleadge against this doctrine namely that if the father who is of one nature with the sonne did beget the sonne then he did beget himselfe for the godhead of the father doth not beget either the godhead or the person of the sonne but the person of the father begets the person of the sonne both which in one godhead are really distinct Thus we see what the Father is Now to beleeue in the father is to be perswaded that the first person in Trinitie is the father of Christ and in him my father particularly that for this cause I intend and desire for euer to put my truâ—t in him The duties which we may learne hence are manifold And here we haue occasion offered first of all to consider who is our father by nature I shall say to corruption saith Iob thou art my father and to the worme thou art my mother seeing God vouchsafeth this great prerogatiue to them that loue him that he will be their father therefore Iob in consideration hereof would haue euery man to haue recourse to his owne naturall condition to see who is his father by natureâ— Iob saith corruption is his father but if we marke well the condition of our nature we shall further see euery man to be the childe of wrath and that Sathan is his father for so long as a man walkes in his sinnes which euery
and businesses among men to which they were by God appointed And the bodies of men which they assumed were no parts of their natures vnited to them as our bodies are to vs but rather they were as garments are to vs which they might put off and on at their pleasure If any shall aske whence they had these bodies the answer is that either they were created of nothing by the power of God or framed of some other matter subsisting before If againe it be asked what became of these bodies when they laid them downe because they vsed them but for a time the answer may be that if they were made of nothing they were againe resolued into nothing if made of other creatures that then they were resolued into the same bodies of which they were first made though indeede we can define nothing certenly in this point III. Angels are reasonable creatures of excellent knowledge and vnderstanding farre surpassing all men saue Christ. Their knowledge is threefold naturall reuealed experimentall Naturall which they receiued from God in the creation Reuealed which God makes manifest to them in processe of time whereas before they knew it not Thus God reuealed to Gabriel the mysterie of the 70. weekes Dan. 8 and 9. And in the Apocalyps many things are reuealed to the Angels that they might reueale theÌ„ to vs. Experimentall knowledge is that which they get by obseruing the dealings of God in the whole world but specially in the Church And thus Paul saith that to principalities and powers in heauenly places is knowne the manifolde wisedome of God by the Church IV. And as the knowledge so also the power of the good Angels is exceeding great They are able to doe more then all men can Therefore Paul calls them mightie Angels 2. Thess. 1.7 Yea their power is farre superiour to the power of the wicked angels who since the fall are vnder them and can not preuaile against them V. The place of the aboad of Angels is the highest heauen vnlesse they be sent thence by the Lord to doe some thing appointed by him This our Saâ—iour Christ teacheth when he saith that the angels of litle ones doe alreadie behold the face of their father in heauen And the wicked angels before their fall were placed in heauen because they were cast thence VI. That there be certaine distinctions and diuersities of angels it is very likely because they are called thrones and principalities and powers Châ—rubim and Seraphim But what be the distinct degrees and orders of Angels and whether they are to be distinguished by their natures gifts or offices no man by scripture can determine VII The ministerie of angels to which the Lord hath set them apart is threefold and it respecteth either God himselfe or his church or his enemies The ministerie which they performe to God it first of al to adore praise and glorifie him continually Thus the Cherubims in Esaies vision crie one to another Holy holy holy is the Lord God of hosts the world is full of his glory And when they were to publish the birth of the Messias they begin on this maner Glory to God in the highest heauens peace on earth And Iohn in his vision heard the angels about the throne crying with a loud voice Worthy is the Lambe c. to receiue power riches and strength wisdome and honour and glory and praise And indeede the highest ende of the ministerie of Angels is the manifestatioÌ„ of the glory of God The second is to stand in Gods presence euermore readie to doe his commandements as Dauid saith Praise the Lord yee his Angels that excell in strength that doe his commandements in obeying the voice of his word And here is a good lesson for vs. Wee pray daily that we may doe the will of God as the Angels in heauen doe it let vs therefore be followers of the holy Angels in praising God and in doing his commandements as they doe The ministerie of Angels concerning the Church standes in this that they are ministering sprits for the good of them which shall be heires of saluation The good is threefold in this life in the ende of this life and in the last iudgemeÌ„t again the good which they procure to the people of god in this life is either in respect of body or soule In respect of the body in that they doe most carefully performe al maner of duties which do necessarily tend to preserue the temporall life of Gods children euen from the beginning of their daies to the ende Dauid saith that they pitch their tents about them that feare the Lord. When Agar was cast forth of Abrahams family and wandered in the wildernesse an angell comes vnto her and giues her counsell to returne to her mistresse and humble her selfe When Elias fled from Iesabel he was both comforted directed and fed by an angel And an angel bidds the same Eliaâ— be of good courage and without feare to goe to King Achazias reproouâ— him Angels bring Lot and his family out of Sodom and Gomorrha before they burne the citties with fire and brimstone When Iacob feared his brother Esau hee sawe angels comming vnto him and he plainely acknowledgeth that they were sent to be his protectours his guides in his iourney Abraham beeing perswaded of the assistance of Gods angels in al his waies said to his seruant The Lord God of heauen who tooke me from my fathers house c. will send his angels before thee The wise men that came to see Christ are admonished by angels to returne another way and Ioseph by the directioÌ„ of an angel fled into Egypt that he might preserue Christ from the hands of the cruel tyrant The tents of the Israelites was garded by angels The three children are deliuered from the fierie furnace and Daniel out of the Lyons denne by angels When Christ was in heauinesse they ministred vnto him and comforted him and they brought Peter out of prison and set him at libertie Againe the angels procure good vnto the soules of the godly in that they are maintainers and furtherers of the true worshippe of God and of all good meanes whereby we attaine to saluation The lawe was deliuered in Mount Sina by angels and a great part of the Reuelation of Iohn They expound to Daniel the seuenty weekes They instruct the Apostles touching the returne of Christ to the last iudgement An angel forbids Iohn to worship him but to worship God the creatour of heauen and earth They fetch the Apostles out of prison and bidde them teach in the temple An angel bringes Philip to the Eunuch that he may expound the Scriptures to him Lastly they reueale the misteries and the will of God as to Abraham that he should not kill his sonne Isaac to Mary and Elizabeth the natiuity of Iohn Baptist of Christ our Sauiour and all this they
Thou hast made him to haue dominion in the workes of thy handes and therefore God hauing created him in his image biddeth him rule ouer the fishes of the sea ouer the fowles of the heauen and ouer euery beast that mooueth vpon the earth afterward he brought them all to him as to a soueraigne lord and king to be named by him and answerably euery creature in his kind gaue reuerence and subiection vnto man before his fall as vnto their lord and king Where by the way we must remeÌ„ber that when we see any creature that is hurtfull and noysome vnto man and would rather deuoure then obey him it must put vs in minde of our sinne for by creation we were made lords and kings ouer all creatures and they durst not but reuerence and obey vs but the rebellion of man vnto God is the cause of the rebellion of the creatures vnto vs. The third part of mans dignitie by creation is that before his fall he had a wonderfull beautie and maiestie aboue all creatures in his bodie whereupon Dauid saith the Lord hath crowned him with glorie and worship And in the renuing of the couenant with Noe God saith that the dread and feare of man shall be vpon all creatures which nowe though it be but small yet doth it plainely shewe what was the glorie and maiestie of mans person at the first The fourth dignitie of mans estate in innocencie is that his labour was without paine or wearinesse if he had neuer fallen he should haue laboured in the garden but so as he should neuer haue beene wearied therewith For when Adam was fallen God said In the sâ—eate of thy face shalt thou eate thy bread now if the paine in labour come after as a curse vpon man for his transgression then before his fall man felt no paine in his affaires And in these foure things consisteth mans dignitie which he had in the creation Now in the third followeth mans calling before his fall which is twofold I. particular II. generall Mans particular calling was to come into the garden of Eden to keepe it and to dresse the trees and fruits thereof This shewes vnto vs a good lesson that euery man must haue a particular calling wherein he ought to walke and therefore such as spende their time idlely in gaming and vaine delights haue much to answer to God at the day of iudgement This will not excuse a man to say theÌ„ that he had land liuing to maintaine himselfe and therefore was to liue as he list for euen Adam in his innocencie had all things at his will wanted nothing yet euen then God imploied him in a calling therfore none must be exempted euery man both high low must walke in his proper calling AdaÌ„s general calling was to worship his Creatour to which he was bound by the right of creation considering the morall law was written in his heart by nature Which is signified in the Decalogue where the Lord requires worship and obedience of his people because he is Iehouah that is one which hath beeing in himselfe and giues beeing to all men by creation For the better vnderstanding of this point we are to consider three things I. The place where Adam did worshippe II. The time III. The sacraments For the first God euer since the beginning had a place where he would be worshipped and it is called Gods house which then was the garden of Eden For it was vnto Adam a place appointed by God for his worship as Church-assemblies are vnto vs where also the Lord at some time did in a speciall manner shew himselfe vnto his creature Touching the time of Gods worship it was the seuenth day from the beginning of the creation the Sabbath day And here we must note that the keeping of the Sabbath is morall Some indeede doe pleade that it is but a ceremonie yet falsly for it was ordained before the fall of man at which time Ceremonies signifying sanctification had no place Nay marke further Adam in his innocencie was not clogged with sinne as we are and yet then he had a set Sabbath to worship God his creatour and therefore much more neede hath euery one of vs of a sabbath day wherein we may seuer our selues from the workes of our callings and the workes of sinne to the worship of God in the exercise of religion and godly meditation of our creation This point must be learned of vs for when no occasion is offered of busines then men will formally seeme to keepe the sabbath but if there come occasion of breaking the sabbath as traffike gaming and vaine shewes then Sabbath farewell men will haue their pleasures let them worship God that will But let vs remember in the feare of God that whosoeuer continueth in the breach of this law beeing moral God will no lesse powre forth his punishments vpon them then for the breach of any other commaundement the consideration whereof must mooue euery man to a reuerent sanctifying of the Lords day Now for Adams sacraments they were two the tree of life and the tree of knowledge of good and euill these did serue to exercise Adam in obedience vnto God The tree of life was to signifie assurance of life for euer if he did keepe Gods commandements the tree of knowledge of good and euill was a sacrament to shew vnto him that if he did transgresse Gods coÌ„mandements he should die and it was so called because it did signifie that if he transgressed this law he should haue experience both of good and euill in himselfe Now in the fourth place followeth the ende of the creation of man which is twofold First that there might be a creature to whome God might make manifest himselfe who in a speciall maner should set forth and acknowledge his wisdome goodnesse mercie in the creation of heauen and earth and of things that are in them as also his prouidence in gouerning the same Secondly God hauing decreed to glorifie his name in shewing his mercie and iustice vpon his creature hereupon in time createth men to shew his mercie in the saluation of some and to shew his iustice in the iust and deserued damnation of other some And therfore he hath appointed the creation specially of man to be a meanes of manifestation and beginning of the execution of his eternal counsell Thus much concerning mans creation in generall The speciall parts of man are two bodie and soule And the reason why the Lord would haue him stand on these two parts is this Some creatures made before him were onely bodily as beasts fishes foules some spirituall as Angels now man is both spirituall in regard of his soule corporall and sensible in regard of his bodie that nothing might be wanting to the perfection of nature If it be alleadged that man consists of three parts bodie soule and spirit because Paul praies that the Thessalonians may be sanctified in bodie soule and
spirit the answer is that the spirit signifies the minde whereby men conceiue and vnderstand such things as may be vnderstood and the soule is there taken for the will and affections and therefore these twaine are not two parts but onely two distinct faculties of one and the same soule The bodie of man at the first was formed by God of clay or of the dust of the earth not to be the graue of the bodie as Plato said but to be an excellent and most fit instrument to put in execution the powers and faculties of the soule And howsoeuer in it selfe considered it is mortall because it is compoūded of contrarie natures called Elements yet by the appointment and blessing of God in the creation it became immortall till the fall of man As for the soule it is no accidentarie qualitie but a spirituall and inuisible essence or nature subsisting by it selfe Which plainely appeares in that the soules of men haue beeing and continuance as well forth of the bodies of men as in the same and are as well subiect to torments as the bodie is And whereas we can and doe put in practise sundrie actions of life sense motion vnderstanding we doe it onely by the power and vertue of the soule Hence ariseth the difference betweene the soules of men and beasts The soules of men are substances but the soules of other creatures seeme not to be substances because they haue no beeing out of the bodies in which they are but rather they are certaine peculiar qualities arising of the matter of the bodie and vanishing with it And it may be for this cause that the soule of the beast is said to be in the blood whereas the like is not said of the soule of man And though mens soules be spirits as angels are yet a difference must be made For angels can not be vnited with bodies so as both shall make one whole and entire person whereas mens soules may yea the soule coupled with the bodie is not onely the moouer of the bodie but the principall cause that makes man to be a man The beginning of the soule is not of the essence of God vnlesse we will make euery mans soule to be God neither doth it spring of the soule of the parents for the soule can no more beget a soule then an angel can beget an angel And Adam is called a liuing soule and not a quickning soule And earthly fathers are called the fathers of our bodies and not of our soules It remaines therefore as beeing most agreeable to the Scriptures that the soules of men are then created by God of nothing when they are infused into the bodie And though the soule◠of men haue a beginning yet they haue no end but are eternall And when they are saide to die it is not because they cease at any time to subsist or haue beeing in nature but because they cease to be righteous or to haue fellowship with God Whereas our bodies are Gods workemanship we must glorifie him in our bodies and all the actions of bodie and soule our eating and drinking our liuing and dying must be referred to his glorie yea we must not hurt or abuse our bodies but present them as holy and liuing sacrifices vnto God And whereas God made vs of the dust of the earth we are not to glorie and boast our selues but rather to take occasion to praise the great goodnesse of God that hath vouchsafed to honour vs beeing but dust and ashes And after that man is created what is his life alas it is nothing but a little breath stoppe his mouth and his nostrells and he is but a dead man By this we are put in minde to consider of our fraile and vncerten estate and to lay aside all confidence in our selues and for this cause the Prophet Esay teacheth vs to haue no confidence in man because his breath is in his nostrills Againe let vs marke the frame and shape of mans bodie All other creatures goe with their bodies and eyes to the ground-ward but man was made to goe vpright and whereas all other creatures haue but foure muscles to turne their eyes round about man hath a fifth to pull his eyes vp to heauen-ward Now what doth this teach vs surely that howsoeuer we seeke for other things yet first of all and aboue all we should seeke for the kingdome of heauen and the righteousnesse thereof and that our whole desire should be set to enioy the blessed estate of Gods children in heauen Secondly it teacheth vs in receiuing Gods creatures to returne thankfulnes vnto God by lifting vp the heart to heauen for the same These are very needfull and profitable lessons in these daies for most men indeede goe vpright but looke into their liues and they might as well goe on all foure for in their conuersation they set their whole hearts vpon the earth as the beast doth and their eyes vpon the things of this world hereby they doe abase themselues and deface their bodies and beeing men make themselues as beasts we shall see great numbers of men that runne and ride from place to place to prouide for the bodie but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer they wil not stirre one foote Thirdly mans bodie by creation was made a temple framed by Gods owne hands for himselfe to dwell in therefore our dutie is to keepe our bodies pure and cleane and not to suffer them to be instruments wherby to practise the sinne of the heart If a man had a faire house wherein he must entertaine a prince and should make hereof a swinestie or a stable would not all men say that he did greatly abuse both the house and the prince euen so mans bodie beeing at the first made a pallace for the euerliuing God if a man shall abuse it by drunkennesse swearing lying fornication or any vncleannesse he doth make it in stead of a temple for the holy Ghost to be a stie or stable for the deuill For the more filthie a mans bodie is the more fit it is to be a dwelling place for sinne and Sathan Fourthly man by creation was made a goodly creature in the blessed image of God but by Adams fall men lost the same and are now become the deformed children of wrath our dutie therefore is to labour to get againe our first image and indeauour our selues to become newe creatures If a noble man should staine his blood by treason after his death the posteritie will neuer be at rest till they haue got away that spot Man by Adams fall is become a limm of the deuill a rebell and traytor against Gods maiestie and this is the state of euery one of vs by nature we are at enmitie with God and therfore we ought to labour aboue all things in the world to be restored in Christ to our first estate and perfection that
as Adam was and therefore his sinne is personall whereas Adams is not Yet this which I say must not be vnderstood of all the sinnes of Adam but onely of the first From the fall of Adam springeth originall sinne so commonly called not onely as a fruit thereof but also as a iust punishment of it And after the foresaid fall it is in Adam and his posteritie as the mother and roote of all other sinne yet with this distinction that actuall sinne was first in Adam and then came originall but in vs first is originall sinne and then after followes actuall Originall sinne is tearmed diuersly in Scriptures as the flesh the old man because it is in vs before grace concupiscence sinne that is readie to compasse vs about the sinning sinne and it is tearmed originall because it hath beene in mans nature euer since the fall and because it is in euery man at the very instant of his conception and birth as Dauid plainely saith Behold I was borne in iniquitie and in sinne hath my mother conceiued me not meaning properly his parents sinne for he was borne in lawfull marriage but his owne hereditarie sinne whereof he was guiltie euen in his mothers wombe But let vs a little search the nature of it Considering it hath place in man it must be either the substance of bodie or soule or the faculties of the substance or the corruption of the faculties Now it cannot be the substance of man corrupted for then our Sauiour Christ in taking our nature vpon him should also take vpon him our sinnes and by that meanes should as well haue neede of a redeemer as other men and againe the soules of men should not be immortall Neither is it any one or all the faculties of man For euery one of them as namely the vnderstanding will affections and all other powers of bodie or soule were in man from the first creation whereas sinne was not before the fall Wherefore it remaines that originall sinne is nothing else but a disorder or euill disposition in all the faculties and inclinations of man whereby they are all caried inordinately against the law of God The subiect or place of this sinne is not any part of man but the whole bodie and soule For first of all the naturall appetite to meate and drinke and the power of nourishing is greatly corrupted as appeares by diseases aches surfets but specially by the abuse of meate and drinke Secondly the outward senses are as corrupt and that made Dauid to pray that God would turne his eyes from beholding of vanitie and Saint Iohn to say whatsoeuer is in the world is the lust of the flesh the lust of the eye and the pride of life Thirdly touching the vnderstanding the spirit of God saith that the frame of the heart of man is onely euill continually so as we are not able of our selues to thinke a good thought And therefore withall the will of man and his affections are answerably corrupt and hereupon the doctrine of Christ is that we must renounce our own wills Lastly all mans strength in good things is nothing out of Christ. The propagation of this sinne is the deriuing of it from Adam to all his posteritie whereby it runneth as a leprosie ouer all mankind But in what maner this propagation is made it is hard to define The common opinion of Diuines is that it may be done two waies The first is this God when he created Adam in the beginning set downe this appointment and order touching the estate of man that whatsoeuer Adam receiued of God he should reâ—â—iue it not onely for himselfe but for his posteritie and whatsoeuer grace of God he lost he should loose not onely to himselfe but to all his posteritie And hereupon Adam when he sinned he depriued first of all himself and then secondly all his posteritie of the image of God because all mankind was in â—is loines when he sinned Now then vpon the former appointment when the soules of men are created and placed in the bodie God forsakes them not in respect of the substance of the soule or the faculties but onely in respect of his owne image wherof the soules are depriued after which followes the defect or want of righteousnesse which is originall sinne And God in depriuing man of that which AdaÌ„ lost is not therefore to be thought to be the author or maintainer of sinne but a iust iudge For this depriuation of the image of God so farforth as it is inflicted by him vpon mankind it must be conceiued as a deserued punishment for the sinne of Adam and all men in him which punishment they pulled vpon themselues The second way is that the corruption of nature is deriued from the parents in generation by the bodie for as sweete oyle powred into a fustie vesâ—ell looseth his purenesse and is infected by the vessell so the soule created good put into the corrupt bodie receiues coÌ„tagion theÌ„ce And this coniunction of the pure soule with the corrupt bodie is not against the goodnes of God because it is a iust punishment of the sin of all men in AdaÌ„ It may be this which hath bin said wil not satisfie the minds of all yet if any will be curious to search further into this point let them know that there is an other matter which more concernes them to looke vnto When a mans house is on fire there is no time then to inquire how and which way and whence the fire came but our dutie is with all speed and expedition to vse all good means to stay it And so considering that our whole natures are really infected and poisoned with the loathsome contagion of originall sinne which is a weight sufficient to presse downe the soule to the gulfe of hell it standes vs in hand a thousand fold more to vse the meanes whereby it may be taken away then to dispute how it came Some may alleadge against the propagation of sinne that holy parents beget holy children which are void of originall sinne because it stands not with reason that parents should conuey that to their children which they theÌ„selues want namely the guilt and the punishment and the fault of sinne in part Answ. I. Men are not in this life perfectly holy For sanctification is but in part and therefore they can not possibly beget children pure from all sinne Secondly parents beget children as they are men and not as they are holy men and by generation they deriue vnto their children nature with the corruption thereof and not grace which is aboue nature Take any corne yea the finest wheate that euer was winow it as cleane as possibly may be afterward sow it weede it also when it is sowen and reape it in due time and carie it to the barne when it is thresht you shall finde as much chaffe in it as euer was before and why because God hath set this order in the
all men can not be charged with vnbeleefe and contempt in respect of the Euangelicall couenant but onely such persons as haue knowne it or at the least heard of it And therefore sundrie heads of the nations may be charged with vnbeleefe as Cain Cham Iaphet Ammon Moab Ismael Esau Madian for they beeing neere to the fathers heard the promises concerning Christ offered sacrifices and obserued externall rites of the Church but afterward fell away from the sincere worship of the true God to idolatrie and all manner of wickednesse and became enemies of God and his people But we plainely denie that there was or could be the like vnbeleefe and contempt of Gods grace in their posteritie which for the most part neuer so much as heard of any couenant their ancetours indeauouring alwaies to burie and extinguish the memorie of that which they hated It is obiected againe that the couenant was made with Abraham and with all mankind after him Because saith the Lord thou hast obeyed my voice in thy seede shall all the nations of the earth be blessed Ans. Paul giues a double answer first that the place must be vnderstood of many nations secondly that it must bee vnderstood not of all nations in all ages but of all nations of the last age of the world For saith he the scripture foreseeing that God would iustifie the Gentiles through faith preached before the gospell vnto Abraham saying in the shall all thee nations be blessed Well to conclude this point in the making of the couenant there must be a mutual consent of the parties on both sides and beside the promise on Gods part there mâ—st be also a restipulation on mans part otherwise the couenant is not made Noâ—e then it must needes followe that all vnbeleeuers contemning grace offered in Christ are out of the couenaÌ„t as also such as neuer heard of it for where there is no knowledge there is no consent and before the comming of Câ—â—istâ— the greatest part of the world neuer knewe the Messias nor heard of the couenant as Paul saith to the learned Athenians the time of this ignorance God regarded not but nowe he admonisheth all men euery where to repent The foundation and ground worke of the couenant is Christ Iesus the Mediatour in whome all the promises of God are yea and amen and therefore he is called the angel of the conenant and the couenant of the people to bee made with all nations in the last age Now then that we may proceede at large to open the substance of the couenaÌ„t we are in the next place to come to that part of the creede which concernes the second person in Trinitie set downe in these wordes And in Iesus Christ his onely sonne c. from which wordes to the very ende of the Creede such points onely are laid downe as doe notably vnfolde the benefits and the matter of the couenant Nowe the second person is described to vs by three things first his titles secondly his incarnation thirdly his twofold estate His titles are in number foure I. Iesus II. Christ. III. his onely sonne IIII. our Lord. His incarnation and his twofolde estate are set downe afterward To come to his titles the first is Iesus to which if we adde the clause I beleeue on this manner I beleeue in Iesus c. the article which wee nowe haue in hand will appeare to be most excellent because it hath most notable promises annexed to it When Peter confessed Christ to be the sonne of the liuing God he answered vpon this rocke will I build my church and the gates of hell shall not preuaile against it And againe He that confesseth that Christ is the sonne of God God dwelleth in him and he in God And againe To him giue all the prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes Paul saith Beleeue in the Lord Iesus and thou shalt be saued and all thy houshold Thus then the confession in which we acknowledge that we beleeue in Iesus Christ hath a promise of fellowship with God and of life euerlasting But it may be obiected that euery spirit as S. Iohn saith which confesseth that Iesus Christ is come in the flesh is of God Nowe the deuil and all his angels and vnbeleeuers doe thus much therefore why may not they also haue the benefit of this confession Ans. By spirit in that place is neither meant angels nor meÌ„ nor any creature but the doctrine which teacheth that Iesus Christ is come in the flesh it is of God because it is holy and diuine and hath God to be the author of it As for the deuill and his angels they can indeede confesse that Christ the sonne of God was made man and a wicked man may teach the same but vnto the confession whereunto is annexed a promise of eternall life is required true faith whereby wee doe not onely knowe and acknowledge this or that to be true in Christ but also rest vpon him which neither Satan nor wicked men can doe And therefore by this confession the Church of God is distinguished from all other companies of men in the worlde which beleeueth not as Panyms hereticks Atheists turks Iewes al other infidels This name Iesus was giuen to the sonne of God by the father and brought from heauen by an angel vnto Ioseph and Marie and on the day when hee was to be circumcised as the manner was this name was giuen vnto him by his parentâ—â— as they were commanded from the Lord by the Angel Gabriel And therefore the name was not giuen by chance or by the alone will of the parents but by the most wise appointment of God himselfe The name in Hebrew is Iehosoua and it is changed by the Grecians into Iesus which signifieth a Sauiour And it may be called the proper name of Christ signifying his office and both his natures because he is both a perfect and absolute Sauiour as also the alone Sauiour of man because the worke of saluation is wholly and onely wrought by him and no part thereof is reserued to any creature in heauen or in earth As Peter saith For among men there is no other name giuen vnder heauen whereby we may be saued but by the name of Iesus And the author to the Hebrues saith That he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them If any shall obiect that the promises of saluation are made to them which keepe the commandements the answer is that the lawe of God doth exact most absolute and perfect obedience which can be found in no man but in Christ who neuer sinned and therefore it is not giuen vnto vs nowe that we might by our selues fulfil it and worke out our owne saluation but that beeing condemned by it wee might wholly depende on Christ for eternall life
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
mocke and a skoffe at him And in this we may plainly see how dangerous and fearefull their case is who are wholly giuen vp to the hardnesse of their owne hearts and we are further admonished to take heede how we giue our selues to iesting or mocking of others And if any man thinke it to be a light sinne let them consider what befell the Iewes for mocking Christ. The hand of God was vpon them within a while after and so remaineth to this day Little children wickedly brought vp when they saw Elisha the man of God comming they mocked him and saide Come vp thou bald pate come vp thou bald pate but Elisha looked backe on them and cursed them in the name of the Lord and two wilde beares came out of the forrest and tare in pieces two and fourty of them Iulian once a Christian Emperour but after an Apostata did nothing els but mocke Christ and his doctrine and made ieasts of sundry places of Scripture but being in fight against the Persians was wounded with a dart no man knowing how and died scoffing and blaspheming And such like are the iudgements of God which befall mockers and scorners Let vs therefore in the feare of God learne to eschew and auoid this sinne Furthermore if we shall indifferently consider all the mocks and scornings of the Iewes we shall finde that they can not truly conuince him to the least sinne which serueth to cleare Christ and to prooue that he was a most innocent man in whose waies was no wickednes and in whose mouth was found no guile and therefore he was most fit to stand in our roome and suffer for vs which were most vile and sinnefull And here by the way a question offereth it selfe to be skanned S. Matthew saith The theeues which were crucified with him cast the same in his teeth which the Scribes and Pharises did S. Luke saith that one of the theeues mocked him Now it may be demanded how both these can be true Ans. Some reconcile the places thus that the Scripture speaking generally of any thing by a figure doth attribute that to the whol which is proper to some part onely and so here doth ascribe that to both the theeues which agreeth but to one Others answer it thus that at the first both of the euill doers did mocke Christ and of that time speaketh Matthew but afterward one of them was miraculously conuerted then the other alone mocked him and of that time spake S. Luke And this I rather take to be the truth But what was the behauiour of Christ when he is thus laden with reproch In wonderfull patience he replies not but puts vp all in silence Where we are taught that when a man shall raile on vs wrongfully we must not returne rebuke for rebuke nor taunt for taunt but we must either be silent or els speake no more then shall serue for our iust defence This was the practise of the Israelites by the appointment of Hezekias when Rabshakah reuiled the Iewes and blasphemed the name of God the people held their peace and answered him not a word for the kings commandement was answer him not So Hannah beeing troubled in minde praied vnto the Lord and Hely marked her mouth for shee spake in her heart and her lippes did mooue onely but her voice was not beard therefore Hely thought shee had bin drunken and said How long wilt thou be drunken put away thy drunkennesse from thee Such a speech would haue mooued many one to very hard wordes but shee saide Nay my lord but I am a woman troubled in spirit I haue drunke neither wine nor strong drinke but haue powred out my soule before the Lord. This is a hard lesson for men to learne but we must indeauour our selues to practise it if we will be followers of Christ and ouercome euill with good The third thing that fell out in the time of Christs crucifying was the pitifull complaint in which he cried with a loud voice El◠El◠lamasabacthani that is My God my God why hast thou forsaken me In the opening of this cōplaint many points must be skanned The first is what was the cause that mooued Christ to complaine Ans. It was not any impatience or discontentation of mind or any despaire or any dissembling as some would haue it but it was an apprehension and a feeling of the whole wrath of God which seazed vpon him both in bodie soule The second what was the thing whereof he doth complaine Ans. That he is forsaken of God the father And from this point ariseth another question How Christ beeing God can be forsaken of God for the Father the Sonne and the holy Ghost are all three but one and the same God Ans. By God we must vnderstand God the father the first person According to the common rule when God is compared with the Sonne or the holy Ghost then the father is meant by this title God as in this place not that the father is more God then the Sonne for in dignitie all the three persons are equall but they are distinguished in order onely and the father is first And againe whereas Christ complaineth that he was forsaken it must be vnderstood in regard of his humane nature not of his godhead And Christs manhood was forsaken not that his godhead and manhood were seuered for they were euer ioyned togither from the first moment of the incarnation but the godhead of Christ and so the godhead of the father did not shewe foorth his power in the manhoode but did as it were lie a sleepe for a time that the manhood might suffer when a man sleepeth the soule is not seuered from the bodie but lieth as it were dead and exerciseth not it selfe euen so the godhead lay stil did not manifest his power in the manhood thus the manhood seemed to be forsaken The third point is the manner of this complaint My God my God saith hee these wordes are wordes of faith I say not of iustifying faith whereof Christ stood not in neede but hee had such a faith or hope whereby he did put his confidence in God The last wordes why hast thou forsaken me seeme at the first to be wordes of distrust Howe then will some say can these wordes stand with the former for faith and distrust are flat contraries Ans. Christ did not vtter any speech of distrust but onely make his mone and complaint by reason of the greatnes of his punishment and yet still relied himselfe on the assistance of his father Hence wee learne first that religion doth not stand in feeling but in faith which faith wee must haue in Christ though we haue no feeling at all for God oftentimes doth withdrawe his grace and fauour from his children that hee may teach them to beleeue in his mercy in Christ then when they feele nothing lesse thē his mercie And faith and feeling cannot alwaies stand togither
his keeper and said Into thy handes O Lord do I commend my spirit Nowe our Sauiour Christ being in the like distresse both by reason of the Iewes who euery way sought his final destruction confusion especially because he felt the full wrath of God seazing vpon him doth make choice of Dauids words and apply them to himselfe in his distresse And by his example was are taught not onely to reade the generall history of the bible but also to obserue the things commanded and forbidden and to apply the same vnto our selues and to our particular estates and dealings whatsoeuer thus the prophet Dauid saith God! How can this be for no part of Scripture penned before the daies of Dauid saith thus of him True indeede but as I take it Dauids meaning is that he read the booke of the lawe and found generall precepts and commandements giuen to Kings and Princes that they should keepe all the ordinances and commandements of God which he beeing a King applyes particularly to his owne person and thereupon saith In the volume of the booke it is written of me c. And this dutie is well practised by the people of God at this day for the Psalmes of Dauid were penned according to the estate of the Church in his time and in these daies the Church of God doeth sing the same with the same spirit that Dauid did and doth apply their seueral estates and conditions Nowe in that Christ commends his soule into the handes of his father hee doth it to testifie that he died not by constraint but willingly and by his own practise he doth teach vs to do the like namly to giue vp our own soules into the hands of god because this dutie is of some difficultie we must obserue three motiues or preparatiues which may induce vs to the better doing of it The first is to consider that God the father of Christ is the creatour of our soules and therefore he is called the father of spirits And if he be a creatour of them then is he also a faithfull preseruer of them For sure it is that God will preserue his owne workemanship Who is or can be so carefull for the ornament preseruation of any worke as the craftes-master and shall not God be more carefull then man Wherefore S. Peter exhorteth vs to committe our soules vnto God as vnto a faithfull creatour The second motiue is this wee must looke to be resolued in our consciences that â—od the father of Christ is our father euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes and that the corruption of his soule bee washed away in the blood of Christ that he may say I am iustified sanctified and adopted by Christ. And when any man can say thus he shall be most desirous and willing to commit his soule into the handes of God This was the reason which mooued Christ to lay down his soule into the handes of God because he is his father The third motiue or preparatiue is a continuall experience obseruation of Gods loue and fauour towards vs in keeping and preseruing him as appeares by Dauids example Into thy hands saith he I commit my soule for thou hast redeemed me O thou God of trueth The time when we are specially to commend our soules into the hand of God is first of all the time of any affliction or danger This was the time wheÌ„ Dauid commended his soule into the hands of God in the Psalme before named We knowe that in any common danger or perill as the sacking of a citty or burning of an house if a man haue any pretious iewell therein he will first fetch that out and make choise of a faithfull friende to whose custodie he will commit the same euen so in coÌ„mon perils and daungers we must alwaies remember to commit our soules as a most pretious iewell into the handes of God who is a faithfull creatour Another more speciall and necessarie time of practising this dutie is the houre of death as here Christ doth and Steuen who when the Iewes stoned him to death called on God and said Lord Iesus receiue my spirit And as this dutie is very requisite and necessarie at all times so most especially in the houre of death becaâ—se the danger is great by reason that Satan will then chiefely assault vs and the guilt of sinne will especially then wound the conscience Lastly at al times we must commit our soules into Gods handes for though we be not alwaies in afflictioâ— yet we are alwaies in great danger and when a man lieth downe to rest he knoweth not whether he shall rise againe or no and when he ariseth he knoweth not whether hee shall lie downe againe Yea at this very houre we knowe not what will befall the next And great are the comforts which arise by the practise of this dutie When Dauid was in great danger of his life and his owne people would haue stoned him because their hearts were vexed for their sonnes and daughters which the Amalekites had taken it is said hee comforted himselfe in the Lord his God And the practise of Paul in this case is most excellent for the which cause saith he I suffer those things but I am not ashamed for I knowe whome I haue beleeued and I am perswaded that hee is able to keâ—pe that which I haue committed vnto him againâ—t that day This worthie seruant of God had committed his life and soule into Gods hand and therefore he saith In all my sufferings I am not ashamed where we see that if a man haue grace in his life-time to commit his soule into Gods hand it will make him bold euen at the point of death And this must be a motiue to cause euery man daily and hourely to lay downe his soule into the handes of God although by the course of nature he may liue twentie or fourtie yeares longer But howsoeuer this dutie be both necessarie and comfortable yet few there be that practise the same Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition if they haue cattel sheep or oxen they prouide keepers to tend them but in the meane season for their owne soules they haue no care they may sinke or swimme or doe what they will This shewes the wonderfull blindnes or rather madnesse of men in the world that haue more care for their cattell then for their owne soules but as Christ hath taught vs by his example so let euery one of vs in the feare of God learne to commit our soules into the hand of God Againe in that Christ layes downe his owne soule and withall the soules of all the faithfull into the hands of the father we further learne three things The first that the soule of man doth not vanish away as the soules of beasts and other creatures there is gâ—eat difference
betweene them for when the beast dieth his soule dieth also but the soule of man is immortall The consideration whereof must moooue euery man aboue all things in this world to be careful for his soule if it were to vanish away at the day of death as the soule of beasts doe the neglect thereof were no great matter but seeing it must liue for euer either in eternall ioy or else in endlesse paines and torments it stands vs vpon euery man for himselfe so to prouide for his soule in this life that at the day of death when it shall depart from his bodie it may liue in eternall ioy and happinesse The second that there is an especiall and particular prouidence of God because the particular soule of Christ is committed into the hands of his father and so answerably the soules of euery one of the faithfull are The third that euery one which beleeues himselfe to be a member of Christ must be willing to die when God shall call him thereunto For when we die in Christ the bodie is but laid asleepe and the soule is receiued into the hands of a most loâ—ing God and mercifull father as the soule of Christ was Lastly whereas Christ surrendring his soule into his fathers hands calls it a spirit we note that the soule of man is a spirit that is a spirituall inuisible simple essence without composition created as the angels of God are The question whether the soule of a childe come from the soule of the parents as the bodie doth come from their bodies may easily be resolued For the soule of man beeing a spirit can not beget another spirit as the angels beeing spirituall doe not beget angels for one spirit begetteth not an other Nay which is more one simple element begetteth not an other as the water begetteth not water nor aire begetteth aire and therefore much lesse can one soule beget an other Againe if the soule of the child come from the soule of the parents then there is a propagation of the whole soule of the parent or of some part thereof If it be saide that the whole soule of the parents is propagated then the parents should want their owne soules and could not liue If it be said that a part of the parents soule is propagated I answereâ— that the soule being a spirit or a simple substance cannot be parted and therefore it is the safest to conclude that the bodie indeede is of the bodie of the pâ—rents and that the soule of man while the bodie is in making is created of nothing and for this very cause God is called the father of spirits Thus much of the crucifying of Christ nowe followeth his death For hauing laid downe his soule into the hands of his father the holy Ghost saith he gaue vp the ghost to giue vs to vnderstand that his death was no fantasticall but a reall death in that his bodie and soule were â—euered as truely as when any of vs die In treating of Christs death we must consider many points The first that it was needfull that he should die and that for two causes First to satisfie Gods iustice for sinne is fo odious a thing in Gods sight that he will punish it with an extreame punishment therefore Christ standing in our roome must not onely suffer the miâ—eries of this life but also die on the crosse that the very extremitie of punishment which wee should haue borne might bee laid on him and so we in Christ might fully satisfie Gods iustice for the wages of sinne is death Secondly Christ died that he might fulfill the trueth of Gods word which had said that man for eating the forbidden fruit should die the death The properties of Christs death are two the first that it was a voluÌ„tarie and willing death the second that it was a cursed death For the first whereas I say Christs death was voluntarie I meane that Christ died willingly and of his owne free accord gaue vp himselfe to suffer vpon the crosse Howsoeuer the Iewes did arraigne and condemne and crucifie him yet if hee had not willed his own death and of his free accord giuen himselfe to die not the Iewes nor all the whole worlde could euer haue taken away his life from him He died not by constraint or compulsion but most willingly and therefore hee saith No man taketh my life from me but I saith he lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And our Sauiour Christ gaue euident tokens hereof in his death for then Iesus cried with a loud voice and gaue vp the ghost Ordinarily men that die on the crosse laÌ„guish away by little little before they come to yeeld vp their liues they loose their speech and onely rattle or make a noise in the throate but Christ at that very instant when he was to giue vp the ghost cried with a loud voice which sheweth plainely that he in his death was more then a conquerour ouer death And therefore to giue all men a token of his power and to shewe that he died voluntarily it pleased him to crie with a loud voice And this made the Centurion to say that he was the Sonne of God Againe Christ died not as other men doe because they first giue vp the ghost and then lay their heads aside but he in token that his death was voluntarie first laies his head aside after the manner of a dead man and then afterward giues vp the ghost Lastly Christ died sooner then men are wont to doe vpon the crosse and this was the cause that made Pilate wonder that he was so soone dead Now this came to passe not because he was loath to suffer the extremitie of death but because he would make it manifest to all men that he had power to die or not to die And indeede this is our comfort that Christ died not for vs by constraint but willingly of his owne accord And as Christs death was voluntarie so was it also an accursed death and therefore it is called the death of the crosse And it containeth the first and the second death the first is the separation of the bodie from the soule the second is the separation of bodie and soule from God and both were in Christ for beside the bodily death hee did in soule apprehend the wrath of God due to man for sinne and that made him crie My God my God why hast thou forsaken me And here wee must not omitte a necessarie point namely how farre foorth Christ suffered death Answere Some thinke that hee suffered onely a bodily death and such paines as followe the dissolution of nature but they no doubt come to short for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature Some againe thinke that he died not onely the first but also the second death but it may
came forth of Christs side which signifieth the inward washing away of sinne and the purging of the heart by Christs blood which also is and was signified by the outward washing of the bodie with water in baptisme The third witnes he calls blood alluding to the blood that issued out of Christs side whereby is signified the expiation or satisfaction made to Gods iustice for mans sinne The same vse had the ceremoniall sprinkling in the old testament typically signifying the sprinkling of Christs blood Now these three witnesses are not to be sought for in heauen but euery Christian man must search for them in his owne heart and conscience and there shall he finde them in some measure And this water and blood flowing out of the side of Christ beeing now dead signifieth that he is our iustification and sanctification euen after his death and that out of his death springs our life and therfore as Eue was made of a ribbe taken out of the side of Adam so springs the Church out of the blood that flowes out of the side of the second Adam Hauing thus intreated of Christs execution let vs now come to the last point namely the excellencie of Christs passion cōsisting in these two points I. a Sacrifice II. a triumph For the first when Christ died he offered a propitiatorie and reall sacrifice to his father and herein his death and passion differeth from the sufferings and deaths of all men whatsoeuer In this sacrifice we must consider foure things I. who was the priest II. what was the sacrifice III. what was the altar IV. the time wherein this sacrifice was offered The priest was Christ himselfe as the author of the epistles to the Hebrewes prooues at large from the third chap. to the 9. and of him we are to consider these foure points The first what is the office of Christs priesthood Ans. The office of Christs priesthood stands in three things I. to teach doctrine and therefore he is called the high priest of our profession that is of the Gospel which we professe because he is the author and Doctour of the same II. to offer vp himselfe vnto his father in the behalf of man for the appeasing of his wrath for sinne III. to make request or intercession to God the father that he would accept the sacrifice which he offered on the crosse for vs. The second point is According to which nature he was a priest whether in his manhood or in his godhead or both togither Ans. The office of his priesthood is performed by him according to both his natures and therefore he is a priest not as the Papists would haue him according to his manhood onely but as he is both God and man for as he is a Mediatour so is he a priest but Christ is a Mediatour according to both natures each nature doing that which is peculiar to it conferring something to the worke of redemption and therfore he is a priest as he is both God and man The third point After what order he is a priest Ans. The Scripture mentioneth two orders of priests the order of Leui and the order of Melchisedeck Christ was not a priest after the order of Aaron and yet notwithstanding in that priesthood were many notable rites whereby the priesthoode of our Sauiour Christ was resembled and we may note fiue especially First in the annointing of the high priests as of Aaron and his sonnes after him oile was poured on his head and it ran down to the very edge of his garments whereby was signified that Christ the true high priest was annointed with the oyle of gladnesse aboue his fellowes that is that his manhoode was filled with the gifts and graces of God both in measure number and degree aboue all men and angels Secondly the sumptuous and gorgious apparell which the high Priest put on when he came into the sanctuarie was a signe of the rich and glorious robe of Christs righteousnesse which is the puritie and integritie of his humane nature and of his life Thirdly the speciall parts of the high Priests attire were first the Ephod the two shoulders whereof had two onyx stones whereon were engrauen the names of the twelue tribes of Israel sixe names on the one stone and sixe on the other as stones of remembrance of the children of Israel to God ward secondly the brestplate of iudgement like the worke of the Ephod wherein were set twelue stones according to the names of the children of Israel grauen as signets euery one after his name Now by these two ornaments were figured two things in Christ by the first that he carries all the Elect on his shoulders and supports them by his spirit so lōg as they are in this world against the world the flesh and the deuill By the second that Christ our high priest beeing now in his sanctuarie in heauen hath in memorie all the Elect their very names are written as it were in tables of gold before his face and he hath an especiall loue vnto them and care ouer them Vpon this ground the church in the Canticles praies on this manner Set me as a seale on thy heart and as a signe◠vpon thy arme And indeede this is a matter of comfort vnto vs all that Christ hath our seuerall names written in pretious stones before his face though he be now in heauen and we on earth and that the particular estate of euery one of vs is both knowne and regarded of him Againe God gaue to Moses the Vrim and Thummim which was put on the breastplate of the high priest when he was to aske counsell from God of things vnknowne before the mercie seat whence God gaue answer What the Vrim and Thummim was it is not knowne and it is like it was not made by any art of man but giuen by God and how it was vsed we can not tell but yet the signification of the words affoardeth matter of meditation Vrim signifies lights and Thummim signifies perfections And by this a further matter was prefigured in Christ who hath the perfit Vrim and Thummim in his breast first because in him are hidde all the treasures of wisdome and knowledge secondly because he reueales to his Church out of his word such things as none can know but the children of God as Dauid saith The secret of the Lord is reuealed to them that feare him And for this cause the spirit of Christ is called the spirit of wisdome and reuelation and the spirit of God whereby we know the things that are giuen vnto vs of God as namely our election vocation iustification and sanctification in this life and our eternall glorification after this life yea to euery member of Christ within his Church he giues a speciall spirit of reuelation out of the word whereby he may know that God the father is his father the sonne the redeemer his redeemer and the holy Ghost his
lower parts should be no man is able to define Obiect II. Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thy holy one to see corruption Answer These words cannot prooue any locall descent of Christs soule For Peters drift in alleadging of them is to prooue the resurrection and he saith expresly that the words must be vnderstood of the resurrection of Christ vers 31. Hee seeing this before spake of the resurrection of Christ. What namely these wordes his soule was not left in hell c. Nowe there is no resurrection of the soule but of the bodie onely as the soule can not be said to fall but the bodie It will be replied that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the bodie and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue Ans. The first worde signifies not onely the spirituall part of a man the soule but also the whole person or the man himselfe Rom. 13.1 1. Cor. 15.41 And the second is as well taken for the graue as for hel Apoc. 20. 14. Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are cast into the lake of fire Nowe wee can not say that hell is cast into hell but the graue into hell And the very same word in this text must needes haue this sense For Peter makes an opposition betweene the graue into which Dauid is shut vp and the hell out of which Christ was deliuered vers 29.31 Againe it will be said that in this text there be two distinct partes the first of the soules comming forth of hell in these wordes Thou wilt not leaue my soule in hell The secōd of the bodies rising out of the graue in the next words neither wilt thou suffer my flesh to see corruptiō Ans. It is not so For flesh in this place signifies not the bodie alone but the humane nature of Christ as appeares vers 30. vnlesse we shall say that one and the same word in the same sentence is taken two waies And the words rather carrie this sense Thou wilt not suffer me to continue long in the graue nay which is more in the time of my continuance there thou wilt not suffer me so much as to feele any corruption because I am thy holy one Obiect III. 1. Pet. 3.19 Christ was quickened in spirit by the which spirit he went and preached to the spirits which are in prison Answere The place is not for this purpose For by spirit is not meant the soule of Christ but his godhead which in the ministerie of Noe preached repentance to the olde world And I thinke that Peter in this place alludes to another place in Genesis 6.3 where the Lord saith My spirit shall not alwaies striue with man because he is but flesh And if the spirit doe signifie the soule then Christ was quickned either by his soule or in his soule But neither is true For the first it can not bee said that Christ was quickened by his soule because it did not ioyne it selfe to the bodie but the godhead ioyned them both Neither was he quickened in soule for his soule died not It could not die the first death which belongs to the bodie and it did not die the second death which is a totall separation from God onely it suffered the sorrowes of the second death which is the apprehension of the wrath of God as a man may feele the pangs of the first death and yet not die the first death but liue Againe it is to no ende that Christs soule should goe to hell to preach considering that it was neuer heard of that one soule should preach to another especially in hell where all are condemned and in conscience conuicted of their iust damnation and where there is no hope of repentance or redemption It will be answered that this preaching is onely reall or experimentall because Christ shewes himselfe there to conuince the vnbeleefe of his enemies but this is flatte against reason For when a man is iustly condemned by God and therefore sufficiently conuicted what neede the iudge himselfe come to the place of execution to conuict him And it is flat against the text For the preaching that is spoken of here is that which is performed by men in the ministerie of the word as Peter expounds himselfe 1. Pet. 4.6 To this purpose was the Gospel also preached vnto the dead that they might be condemned according to men in the flesh that they might liue according to God in the spirit Lastly there is no reason why Christ should rather preach and shew himselfe in hell to them that were disobedient in the daies of Noe then to the rest of the damned And this is the first exposition the second follows He descended into hell that is Christ descended into the graue or was buried This exposition is agreeable to the truth yet is it not meete or conuenient For the clause next before he was buried contained this point and therefore if the next wordes following yeelde the same sense there must be a vaine and needlesse repetition of one and the same thing twise which is not in any wise to be allowed in so short a Creede as this If it be said that these words are an exposition of the former the answer is that then they should be more plaine then the former For when one sentence expoundeth an other the latter must alwaies be the plainer but of these two sentences He was buried he descended into hell the first is very plaine and easie but the latter very obscure and hard and therefore it can be no exposition thereof and for this cause this exposition neither is to be receiued Thirdly others there be which expound it thus He descended into hell that is Christ Iesus when he was dying vpon the crosse felt and suffered the pangs of hell and the full wrath of God seazing vpon his soule This exposition hath his warrant in Gods word where hell often signifies the sorrowes and paines of hell as Hanna in her song vnto the Lord saith The Lord killeth and maketh aliue he bringeth downe to hell and raiseth vp that is he maketh men feele woe and miserie in their soules euen the pangs of hell and after restoreth them And Dauid saith The sorrowes of death compassed me and the terrours of hell laid hold on me This is an vsuall exposition receiued of the Church and they which expound this article thus giues this reason thereof The former words was crucified dead and buried doe containe say they the outward sufferings of Christ now because he suffered not onely outwardly in bodie but also inwardly in soule therefore these words he descended into hell doe set forth vnto vs his inward sufferings in soule when he felt vpon the crosse the full wrath of God vpon him This exposition is good and true and whosoeuer will may receiue it Yet neuerthelesse it seemes not so fitly to agree with the order of the former articles For
these words was crucified dead and buried must not be vnderstood of any ordinarie death but of a cursed death in which Christ suffered the full wrath of God euen the pangs of hell both in soule and bodie seeing then this exposition is contained in the former words it cannot fitly stand with the order of this short Creede vnlesse there should be a distinct article of things repeated before But let vs come to the fourth exposition He descended into hell that is when he was dead and buried he was held captiue in the graue and lay in bondage vnder death for the space of three daies This exposition also may be gathered forth of the Scriptures Saint Peter faith God hath raised him vp speaking of Christ and loosed the sorrowes of death because it was vnpossible that he should bee holden of it Where wee may see that betweene the death and resurrection of Christ there is placed a third matter which is not mentioned in any clause of the Apostles Creede saue in this and that is his bondage vnder death which commeth in betweene his death and rising againe And the words themselues doe most fitly beare this sense as the speech of Iacob sheweth I will goe downe into hell vnto my sonne mourning And this exposition doth also best agree with the order of the Creede first he was crucified and died secondly he was buried thirdly laid in the graue was therein held in captiuitie and bondage vnder death And these three degrees of Christs humiliatioÌ„ are most fitly correspondent to the three degrees of his exaltation The first degree of exaltation he rose againe the third day answering to the first degree of his humiliation he died the second degree of his exaltation hee ascended into heauen answering to his going downe into the graue was buried and thirdly his sitting at the right hand of God which is the highest degree of his exaltation answering to the lowest degree of his humiliation he descended into hell These two last expositions are commonly receiued and wee may indifferently make choice of either but the last as I take it is most agreeable to the order and wordes of the Creede Thus much for the meaning of the wordes Nowe followe the vses And first of all Christs descending into hell teacheth euery one of vs that professe the name of Christ that if it shall please God to afflict vs either in bodie or in mind or in both though it be in most grieuous and tedious manner yet must we not thinke it straunge For if Christ vpon the crosse not onely suffered the pangs of hell but after he was dead death takes him and as it were carries him into his denne or cabbinâ— and there triumpheth ouer him holding him in captiuitie and bondage and yet for all this was he the sonne of God and therfore when Gods hand is heauie vpon vs any way we are not to despaire but rather thinke it is the good pleasure of God to frame and fashion vs that we may become like vnto Christ Iesus as good children of God Dauid a man after Gods owne heart was by Samuel annointed King ouer Israel but withall God raised vp Saul to persecute him as the fowler hunteth the partridge in the mountaine in so much that Dauid said there was but one steppe between him and death So likewise Iob a iust man and one that feared God with all his heart yet how heauily did God lay his hand vpon him his goods and cattell were all taken away and his children slaine and his bodie striâ—kâ—n by Satan with loathsome byles from the sole of his foote vnto the crownâ— of his head so as he was faine to take a potsheard and scrape himselfe sitting among the ashes And Ionah the seruant and Prophet of the most high God when he was called to preach to Niniuie because he refused for feare of that great cittie God mette with him and hee must bee cast into the sea and there be swallowed vp of a Whale that so he might chastice him and thus doth hee deale with his owne seruants to make them conformable to Christ. And further when it pleaseth God to lay his hand vpon our soules and make vs haue a troubled and distressed conscience so as we do as it were struggle with gods wrath as for life and death and can finde nothing but his indignation seazing vpon our soules which is the most grieuous and perplexed estate that any man can be in in this case howesoeuer we cannot discerne or see any hope or comfort in our selues wee must not thinke it straunge nor quite despaire of his mercy For the sonne of God himselfe descended into hell and death carried him captiue and triumphed ouer him in the graue and therefore though God seeme to be our vtter enemie yet we must not despaire of his helpe In diuers Psalmes we read how Dauid was not onely persecuted outwardly of his enemies but euen his soule and conscience were perplexed for his sinnes so as his very bones were consumed within him and his moisture was turned into the drought in sommer This caused Iob to crie out that the arrowes of God were within him and the venyme thereof did drinke vp his spirit the terrours of God did fight against him the griefe of his soule was as waightie as the sand of the sea by reason whereof he saith that the Lord did make him a marke and a but to shoote at and therefore when God shall thus afflict vs either in bodie or in soule or in both we must not alwaies thinke that it is the wrathfull hand of the Lord that beginnes to bring vs to vtter condemnation for our sinnes but rather his fatherly work to kill sinne in vs and to make vs growe in humilitie that so we may become like vnto Christ Iesus Secondly whereas Christ for our sakes was thus abased euen vnto the lowest degree of humiliation that can be it is an example for vs to imitate as Christ himselfe prescribeth Learne of me that I am meeke and lowely And that we may the better doe this we must learne to become nothing in our selues that we may bee al in al forth of our selues in Christ we must loath and thinke as basely of our selues as possibly may be in regard of our sinnes Christ Iesus vpon the crosse was content for our sakes to become a worme and no man as Dauid saith which did cheifly appeare in this lowest degree of his humiliation when as death did as it were tread on him in his denne and the same mind must likewise be in vs which was in him The liking that we haue of our selues must be meere nothing but all our loue and liking must be forth of our selues in the death and blood of Christ. And thus much of this clause as also of the state of Christs humiliation Nowe followeth his second estate which is his exaltation into glorie set downe tâ—
his corporall presence as before but rather to seeke for his spirituall presence by faith considering he was shortly to ascend to his father For this cause when he appeared to his disciples he staied not long with them at any time but onely to manifest himselfe vnto them thereby to prooue the certentie of his resurrection This prohibition shewes first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ as the Iesuits doe who stand much vpon his outward forme and lineaments Secondly it ouerthroweth the popish crucifixes and all the carued and molten images of Christ wherein the Papists worship him For corporall presence is not now required therefore spiritual worship onely must be giuen vnto him Thirdly it ouerthrowes the reall presence of Christ in the Sacrament Many are of minde that they can not receiue Christ except they eate and drinke his bodie and blood corporally but it is not much materiall whether we touch him with the bodily hand or no so be it we apprehend him spiritually by faith Lastly as we must not haue earthly considerations of Christ so must we on the contrarie labour for the spirituall hand of faith which may reach vp it selfe to heauen and there lay hold on him This is the very thing which Christ insinuateth vnto Marie in saying Touch me not And Saint Paul saith Henceforth know we no man after the flesh yea though we had knowne Christ after the flesh yet now know we him no more that is we know him no more as a man liuing among vs and therefore he addeth If any man be in Christ he is a new creature and this new creation is not by the bodily presence of Christ but by the apprehension of faith The second appearance was to Marie Magdalen and to the other Marie as they were going from the graue to tell his disciples at which time Christ meeteth them and bids them goe tell his brethren that he is risen againe And whereas Christ sendeth women to his disciples he purposed hereby to check them for their vnbeleefe For these women forsooke him not at his death but stood by and saw him suffer and when he was buried they came to embalme him but all this while what became of Christs disciples Surely Peter denied him and all the rest fled away euen Iames and Iohn the sonnes of thunder saue that Iohn stood aloofe to behold his death Hereupon Christ to make them ashamed of their fault sendeth these women vnto them to publish that to them which they by their calling ought aboue all other to haue published Secondly this teacheth that whereas Christ buildeth his kingdome and publisheth his Gospell by Apostles Euangelists Pastours teachers he can if it so please him performe the same by other meanes In this his second appearance he vsed weake and silly women to publish his resurrection and thereby shewes that he is not bound to the ordinarie meanes which now he vseth Thirdly he sent them to his disciples to shew that howsoeuer they had dealt vnfaithfully with him by forsaking him and denying him yet he had not quite forsaken them but if they would repent and beleeue he would receiue them into his loue and fauour againe and therefore calleth them his brethren saying Goe and tell my brethren This teacheth vs a good lesson that howsoeuer our sinnes past are to humble vs in regard of our selues yet must they not cut vs off or dismay vs from seeking to Christ yea euen then when we are laden with the burden of them we must come vnto him and he will ease vs. Fourthly whereas silly women are sent to teach Christs disciples which were schollers brought vp in his owne schoole we are admonished that superioritie in place and calling must not hinder vs sometime to heare and to be taught of our inferiours Iob saith he neuer refused the counsell of his seruant and Naaman the Syrian obeyed the counsell of a silly maide which aduised him to goe to the Prophet of the Lord in Samaria to be cured of his leprosie and when he had bin with the Prophet he obeyed the counsell of his seruant that perswaded him to doe all the Prophet has saide Wash and be cleane Now after that the women are come to the disciples and make relation of Christs resurrection the text saith Their wordes seemed as fained things vnto them neither beleeued they them Hence we learne two things the first that men of themselues can not beleeue the doctrine of Christian religion it is a hard matter for a man to beleeue sundrie things in the worke of creation The temporall deliuerance of the children of Israel seemed to them as a dreame and the resurrection of Christ euen to Christs owne disciples seemed a faigned thing The second that it is an hard thing truly and vnfainedly to beleeue the points of religion Disciples brought vp in the schoole of Christ and often catechised in this very point of Christs resurrection yet dull are they to beleeue it This confuteth condemneth our carnall gospellers that make it the lightest and easiest thing that can be to beleeue in Christ and therefore they say their faith is so strong that they would not for all the world doubt of gods mercie whereas indeede they are deceiued and haue no faith at all but blinde presumption The third appearance was on this maner As two of Christs disciples were going from Ierusalem to Emmaus about threescore furlongs and talked togither of all the things that were done Iesus drew neare and talked with them but their eyes were holden that they could not know him and as they went he communed with them and prooued out of the Scripture his resurrection expounding vnto them all things that were written of him then they made him stay with them and their eyes were opened and they knew him by breaking of bread but he was taken out of their sight In this notable appearance we may obserue these foure points The first that Christ held their eyes that they could not know him they saw a man indeed but who he was they could not tel By this it is more thē manifest that the vse of our outward senses as seeing feeling smelling c. is supplied vnto vs continually by the power of Christ and therefore euen in these things we must acknowledge the continuall goodnesse of God Now if one man can not so much as discerne another but by the blessing of Christ then shall we neuer be able to discerne the way of life from the way of death without him and therefore we must pray vnto God that he would giue vs his holy spirit to inlighten the eyes of our vnderstanding whereby we may be able to see and know the way that leadeth vnto life and also to walke in the same The second that as Christ was in expounding the Scriptures vnto them their hearts burned within them By this we learne that
howsoeuer the ministers of God publish the Gospell to the outward eares of men yet is it the proper worke of Christ alone to touch and inflame the heart by the fire of his holy spirit and to quicken and raise men vp to the life of righteousnes true holines it is he onely that baptizeth with the holy Ghost and with fire And it further admonisheth vs that we should heare the word preached from the mouth of Gods ministers with burning and melting hearts but alas the ordinarie practise is flatte contrarie mens eyes are drousie and heauie and their hearts dead and frozen within them and that is the cause why after much teaching there followes but little profit The third thing is that Christ did eate with the two disciples and was knowne of them in breaking of bread It is very like that our Sauiour Christ did in some speciall manner blesse the bread which he brake whereby his disciples discerned him from others And in like maner we must by blessing our meates and drinkes distinguish our selues though not from such as are the seruants of God yet from all vngodly and carelesse men Many beeing silent theÌ„selues doe make their children to giue thanks and to blesse their meates And indeede it is a coÌ„mendable thing if it be done sometimes to nurture the child but for men to disburden themselues wholly of this dutie is a fault And it is a shame that that mouth which openeth it selfe to receiue the good creatures of God should neuer open it selfe to blesse and praise God for the same Therefore in this action of eating and drinking let vs shew our selues followers of Christ that as by blessing the same he was knowne from all other so we may also hereby distinguish our selues from the profane and wicked of this world Otherwise what difference shall there be betweene vs the very hogge that eates mast on the ground but neuer lookes vp to the tree from whence it falls And as Christ reuealed himselfe vnto his disciples at that time when they caused him to eate meate with them so let vs suffer Christ to be our guest and let vs entertaine him in his members and no doubt he will blesse vs and withall reueale himselfe vnto vs. The fourth thing is that hauing eaten he is taken out of their sight And this came to passe not because the bodie of Christ becâ—me spirituall but because either he held their eyes as before or he departed with celeritie and speede according to the properties of a bodie glorified The fourth appearance of Christ was to Peter alone mentioned onely by S. Paul He was seene of Cephas The fifth appearance was to all the disciples together saue Thomas In it we must consider three things which are all effectuall arguments to prooue Christs resurrection The first that he came and stood in the middest among them the dores beeing shut Now it may be demaunded how this could be Ans. The Papists say his bodie was glorified and so passed through the dore but as I haue saide it is against the nature of a bodie that one should passe through an other as heate doth through a piece of yron both bodies remaining intire sound therfore we may rather think that wheras Christ came in when the dores were shut it was either because by his mightie power he caused the dores to giue place the disciples not knowing how or else because he altered the very substance of the dores that his bodie might passe through as he thickned the waters to carrie his bodie when he walked vpon the sea Now if this be true as very like it is that these dumbe creatures gaue place to Christ and became plyable vnto his commandement then much more ought we to carrie our hearts conformable and pliant to the wil of our Lord Iesus in all his commandements The second point is that when as the disciples thought Châ—ist to haue beene a spirit he to prooue the truth of his manhood sheweth vnto them his hands and his feete and the wound in his side and calls for meate and eates it among them But it may be asked how this could be considering that a glorified bodie hath no blemish and needes not to eate but is supported by God without meate for if this be true in our bodies when they shall be glorified then much more was it true in Christ. Ans. True it is a glorified bodie hath no blemishes but our Sauiour Christ had not yet entred into the fulnesse of his glorie If he had beene fully glorified he could not so sensibly and plainely haue made manifest the truth of his resurrection vnto his disciples and therefore for their sakes and ours he is content after his entrance into glorie still to retaine in his bodie some remnants of the ignominies and blemishes which if it had pleased him he might haue laid aside he is also content to eate not for neede but to prooue that his bodie was not a bodie in shew but a true bodie This teacheth vs two lessons I. if Christ for our good and comfort be content to retaine these ignominious blemishes then answerably euery one of vs must as good followers of Christ referre the workes of our callings to the good of others as Paul saith He was free from all men yet he was content to become all things vnto all men that by all meanes he might winne the moe Secondly we learne that for the good of our neighbour for the maintaining of loue charitie we must be content to yeeld from our owne right as in this place our Sauiour Christ yeeldes of his owne glorie for the good of his Church The third point is that he then gaue the disciples their Apostolicall commissions saying Goe and teach all the nations of which three points are to bee considered the first to whome it is giuen Ansvvere To them all as well to one as to another and not to Peter onely And this ouerthrowes the fonde and forged opinions of the Papists concerning Peters supremacy If his calling had beene aboue the rest then he should haue had a speciall commission aboue the rest but one and the same commission is giuen alike to all The second that with the commission he giues his spirit for whome he appointeth to publish his will and word them hee furnisheth with sufficient gifts of his holy spirit to discharge that great function therefore it is a defect that any are set apart to be ministers of the gospell of Christ which haue not receiued the spirit of knowledge the spirit of wisdome and the spirit of prophesie in some measure The third point is that in conferring of his spirit he vseth an outward signe for the text saith He breathed on them and said receiue the Holy Ghost The reasons hereof may be these First when God created Adam and put into him a liuing soule it is said he breathed in his face And so our Sauiour Christ in
yet afterward for a time hee doth as it were hide the same in some corner of their hearts so as they haue no feeling thereof but thinke themselues to be void of all grace and this he doth for no other ende but to humble them and yet againe after all this the first grace is further renued and reuiued Thus dealt the Lord with Dauid and Salomon for whereas he was a pen-man of Scripture and therefore an holy man of God we may not thinke that he was wholly forsaken with Peter and in this place with Thomas And the experience of this shall euery seruant of God finde in himselfe The second appearance of Christ was to seuen of the disciples as they went on fishing in which hee giues three testimonies of his godhead and that by death his power was nothing diminished The first that when the disciples had fished all night and caught nothing afterward by his direction they catch fish in aboundance and that presently This teacheth vs that Christ is a soueraigne Lord ouer all creatures and hath the disposing of them in his owne handes and that if good successe followe not when men are painefull in their callings it is because God will prepare and make them fit for a further blessing Christ comes in the morning and giues his disciples a great draught of fish yet before this can be they must labour all night in vaine Ioseph must be made ruler ouer all Egypt but first he must be cast into a dungeon where he can see no sunn nor light to prepare him to that honour And Dauid must be King ouer Israel but the Lord will first prepare him hereunto by raising vp Saul to persecute him Therefore when God sâ—ndeth any hinderances vnto vs in our callings wee must not despaire nor bee discouraged for they are the meanes whereby God maketh vs fit to receiue greater blessings at his handes either in this life or in the life to come The second is that the net was vnbroke though it had in it great fishes to the number of an hundred fifty three The third that when the disciples came to land they sawe hotte coales and fish laid thereon and bread Nowe some may aske whence was this foode Answ. The same Lord that was able to prouide a Whale to swallowe vp Ionas and so to saue him and he that was able to prouide a fish for Peters angle with a peece of twentie pence in the mouth and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse the same also doeth of himselfe prouide bread and fishes for his disciples This teacheth vs that not not onely the blessing but also the very hauing of meate drinke apparell is from Christ and hereupon all states of men euen the kings of the earth are taught to pray that God would giue them their daily bread Againe when we sit downe to eate and drinke this must put vs in minde that wee are the guests of Christ himselfe our foode which we haue comes of his meere gift and hee it is that entertaines vs if wee could see it And for this cause wee must soberly and with great reuerence in feare and trembling vse all gods creatures as in his presence And when we eate and drinke wee must alwaies looke that all our speech be such as may beseeme the guests of our Lord and Sauiour Iesus Christ. Vsually the practise of men is farre otherwise for in feasting many take libertie to surfet to be drunke to sweare to blasâ—heme but if we serue the Lord let vs remember whose guests we are and who is our entertainer and so behaue our selues as being in his presence that all our actions and words may tend to his glorie The third appearance was to Iames as S. Paul recordeth although the same be not mentioned in any of the Euangelists The fourth was to all his disciples in a mountaine whither he had appointed them to come The fift last appearance was in the mount of Oliues when he ascended into heauen Of these three last appearances because the holy Ghost hath only mentioned them I omitte to speake and with the repeating of them I let them passe Thus much of the appearances of Christ after his resurrection the witnesses thereof are of three sorts I. angels II. women that came to the graue to embaulme him III. Christs owne disciples who did publish and preach the same according as they had seene and heard of our Sauiour Christ and of these likewise I omit to speake because there is not any speciall thing mentioned of them by the Euangelists Nowe follow the vses which are twofold some respect Christ and some respect our selues Vses which concerne Christ are three I. whereas Christ Iesus beeing starke dead rose againe to life by his owne power it serueth to prooue vnto vs that he was the sonne of God Thus Paul speaking of Christ saith that hee was deâ—lared mightily to bee the sonne of God touching the spirit of sanctification by the resurrection from the dead And by the mouth of Dauid God said Thou art my sonne this day I haue begot thee Which place must bee vnderstood not so much of the eternal generation of Christ before al worlds as of the manifestation thereof in time after this manner This day that is at the time of thine incarnâ—tion but especially at the daie of thy resurrection haue I begotten thee that is I haue made manifest that thou art my sonne so is this place expouÌ„ded by S. Paul in the Acts. SecoÌ„dly Christs rising froÌ„ death by his own poâ—er prooues vnto vs euidently that he is Lord ouer al things that are this vse S. Paul makes hereof for saith he Christ therefore died that he might be Lord both of the dead of the quick And indeed whereas he rose againe on this mâ—ner he did herebâ— shew himselfe most plainly to be a mighty prince ouer the graueâ— death hel condemnation one that had alâ— sufficient power to ouercome them Thirdly it prooues vnto vs that he was a perfit priest and that his death passion was a perfect satisfaction to the iustice of god for the â—innes of mankind For whereas Christ died he died for our sinnes now if he had not fully satisfied for them all though there had remained but one sinne for which he had made no satisfaction he had not risen againe but death which came into the world by sinne and is strengthened by it would haue held him in bondage and therefore whereas he rose againe it is more then manifest that he hath made so full a satisfaction that the merit therof doth and shall counteruaile the iustice of God for all our offences To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes that is Christ had not satisfied for your sinnes or at least you could not
possibly haue knowne that he had made satisfaction for any of them if he had not risen againe The vses which concerne our selues are of two sorts comforts to the children of God and duties that are to be learned and practised of vs all The comforts are especially three First Christs resurrection serueth for the iustification of all that beleeue in him euen before God the father as Paul saith Christ was giuen to death for our sinnes and is risen againe for our iustification which wordes haue this meaning when Christ died we must not consider him as a priuate man as we haue shewed before but as one that stoode in the stead and roome of all the elect in his death he bare our sinnes and suffered all that we should haue suffered in our owne persons for euer and the guilt of our offences was laide vpon him and therefore Esai saith he was numbred among the wicked Now in his rising againe he freed and disburdened himselfe not from any sinnes of his owne because he was without sinne but from the guilt and punishment of our sinnes imputed vnto him And hence it comes to passe that all those which put their trust and affiance in the merit of Christ at the very first instant of their beleeuing haue their owne sinnes not imputed vnto them and his righteousnes imputed Secondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification as S. Peter saith We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead And S. Paul We are then saith he buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of his father so we also should walke in newnesse of life For if we be grafted with him to the similitude of his death we shall be also to the similitude of his resurrection Which words import thus much that as Christ by the power of his owne Godhead freed his manhood from death and from the guilt of our sinnes so doth he free those that are knit vnto him by the bond of one spirit from the corruption of their natures in which they are dead that they may liue vnto God In the naturall bodie the head is the fountaine of all the senses and of motion and therefore by sundrie nerues dispersed through the bodie the power of moouing and of sense is deriued euen to the least parts so as the hands and the feete mooue by meanes of that power which comes from the head and so it is in the spirituall bodie of Christ namely the church he is the head and the fountaine of life and therefore he conueyeth spirituall life to euery one of his members and that very power of his Godhead whereby he raised vp himselfe when he was deade he conueyeth from himselfe to his members and thereby raiseth them vp from the death of sinne to newnes of life And looke as in a perfect body when the head hath sense and motion the hand that is of the same bodie hath also the sense and motion conuenient for it so likewise Christ beeing the resurrection and the life as there is spirituall life in him so euery member of his shall feele in it selfe spirituall sense and motion whereby it is raised vp from sinne and liueth vnto God For the better coÌ„ceiuing of this we must consider two things the outward means of this spirituall life and the measure of it For the meanes if we wil haue common water we must goe to the well and if we would haue water of life wee must goe vnto Christ who saith If any man thirst let him come vnto me and drinke Now this well of the water of life is very deepe and we haue nothing to draw with therefore we must haue our pipes and conduits to conuey the same vnto vs which are the word of God preached and the administration of the sacraments Christ saith The dead shall heare the voice of the sonne of God and they that heare it shall liue where by the dead is meant not the dead in the graue but those that are dead in sinne And againe Christ saith the wordes which I speake are spirit and life because the word of God is the pipe whereby he conueieth into our dead hearts spirit and life As Christ when he raised vp dead men did oneâ—y speake the word and they were made aliue and at the day of iudgement by his very voice when the trumpe shall blow all that are dead shall rise againe So it is in the first resurrection they that are dead in their sins at his voice vttered in the ministerie of the word shall rise againe To goe further Christ raised three from the dead Iairus daughter newly dead the widowes sonne dead and wound vp and lying on the hearse Lazarus dead and buried and stinking in the graue and all this he did by his very voice so also by the preaching of his word he raiseth all sorts of sinners euen such as haue lien long in their sinnes as rotting and stinking carrion The sacraments also are the pipes and conduits whereby God conueieth grace into the heart if they be rightly vsed that is if they be receiued in vnfained repentance for all our sinnes and with a true liuely faith in Christ for the pardon of the same sinnes And so I take it they are compared to flagons of wine which reuiue the Church beeing sicke and fallen into a swound As for the measure of life deriued from Christ it is but small in this life and giuen by little and little as Ose saith The Lord hath spoiled vs and he will heale vs he hath wounded vs and he will bind vs vp After two daies he will reuiue vs and in the third he will raise vs vp and we shall liue in his sight The prophet Ezechiel in a vision is carried into the midst of a field full of dead bones and he is caused to prophecy ouer them and say O ye drie bones heare the word of the Lord at the fiâ—st there was a shaking and the bones came togither bone to bone and then sinewes and flesh grewe vpon them and vpon the flesh grewe a skinne Then he prophecied vnto the windes the second time and they liued and stood vpon their feete for the breath came vpon them and they were an exceeding great army of men Hereby it signified not onely the state of the Iewes after their captiuitieâ— but in them the state of the whole Church of God For these temporall deliuerances signified further a spirituall deliuerance And wee may here see most plaâ—nely that God worketh in the hearts of his children the gifts graces of regeneration by little and little First he giueth no more then flesh sinewes and skin then after he giueth them further graces of his spirit which quickeneth them and maketh them aliue vnto God The same also we may
is his house of grace heauen is his house of glorie Nowe if thou wouldst bring thy child to a place in the house of glorie then thou art first of all to get him a place in the house of grace bringing him vp so in the feare of God that both in life and conuersation he may shew himselfe to be a member of the Church and then assure thy selfe that after this life he shall be remooued to the second house of God which is the house of glorie and there be freeman for euer in the kingdome of heauen And if thou shalt thus prouide for thy childe thou shalt not leaue him as an orphan when thou diest but he shall haue God for his father and Christ for his brother and the holy Ghost his comforter And therefore first of all and aboue all remember to make thy child a member of Gods Church Let the example of Dauid excite all parents hereunto I had rather saith he be a dore keeper in the houâ—e of God then to dwell in the tabernacles of wickednesse For a day in thy courts is better then a thousand â—lse where Lastly hence we may finde remedâ—e against the tediousnes of sicknes and feare of death Thou which fearest death remember that Christ is gone to heuen to prepare a place for thy bodie where it must be glorified and liue for euer with the blessed Trinitie and all the Saints and angels though for a while it lie dead and rot in the graue Remember this also thou which continuest in any lingring sicknesse Christ Iesus hath prepared a place for thee wherein thou shalt rest in ioy and blisse without all paine or faintnes The fourth benefit is that Christ ascended vp to heauen to send the comforter vnto his Church This was a speciall ende of his ascension as appeares by Christs owne wordes It is saith he expedient that I goe away for if I goe not the Comforter will not come but if I depart I will sende him vnto you And againe I will pray vnto the Father and he shall giue you another comforter which shall abide with you for euer euen the spirit of trueth But some wil say howe can Christ send his spirit vnto his Church for the person sending and the person sent are vnequall whereas all three persons in trinitie are equall none greater or lesser then another none inferiour or superiour to other Ans. It is true indeede but we must knowe that the action of sending in the Trinitie makes not the persons vnequall but onely shewes a distinction and order among equalls The father sends the sonne the father and the sonne both send the Holy Ghost yet the father is not aboue the sonne neither the father or the sonne aboue the holy Ghost but all are equall in degree though in regarde of order one is before another and it standeth with reason For two men that are equall in degree may vpon mutuall consent one send another But it may be further demanded howe the holy Ghost can be sent which is euery where Ans. The Holy Ghost indeed is euery where therefore he is sent not so much in regard of the presence of his essence or substance as of his operation whereby he renueth guideth the members of Christ. Nowe then this beeing so here first we haue occasion to consider the miserie of the world When a man is troubled in his minde as no vngodly man but sometime he feeleth the terrour of conscience for his sinnes then hee labours to remooue it by merie company and pleasant bookes whereas Christ at his ascension sent his holy spirit to bee the comforter of his Church and therefore when wee are troubled in conscience for our sinnes we should not seeke ease by such slender meanes but rather seeke for the helpe and comfort of the holy ghost and labour to haue our sinnes washed away and our hearts purified and clensed by the bloode of Christ. As for wine and mirth and such like meanes of comfort neither at the day of death nor at the day of iudgement shall they stand vs in stead or bee able to comfort vs. Againe when crosses and calamities fall the counsell of the minister is not sought for but the helpe of such as are called cunning men and cunning women is that is of charmers inchanters and figure-casters a badde practise Christ at his ascension sent his holy spirit vnto his Church and people to be their guide and comforter in their calamities and miseries and therfore when any man is in distresse he should haue recourse to the right meanes of comfort namly the word and Sacraments and there he should find the assistance of the holy Ghost Thus the prophet Isai informeth the Iewes when they shall say vnto you inquire at them which haue a spirit of diuination and at the southsayers which whisper and murmure Should not a people inquire at their God from the liuing to the dead to the lawe and to the testimonie Rebecca when the two twinnes stroue in her wombe what did shee the text saith shee sent to aske the Lord. Yet commonly the men of these daies leaue God seeke to the instruments of the deuill To goe yet further god vseth for sundrie causes most of all to afflict his dearest children Iudgement saith Peter beginnes at Gods house S. Luke saith that a certaine woman was bound of Satan eighteene yeeres but what was shee a daughter of Abraham that is a child of God When the like condition shall befall any of vs let vs remember the ende why Christ ascended vp to heauen and pray vnto God that he will giue vs his spirit that thereby we may be eased and deliuered or else inabled to perseuere continue in patience and this is the true way and meanes to lighten ease the burden of all afflictions And for this cause Paul praieth that the Colossians might be strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse For to whomesoeuer God giueth grace to beleeue to them also he giues power to suffer affliction by the inward worke of his spirit Secondly if Christ haue sent vnto his church the holy spirit to be our comforter our dutie is to prepare our bodies and soules to bee fitte temples and houses for so worthie a guest If a man were certified that a prince would come to his house he would dresse it vp and haue all things in as good order as might bee and shall not wee much more endeauour to purifie and clense our soules and bodies from all sinne that they may be fitte temples for the entertainment of the Holy Ghost whome Christ Iesus hath sent to be our comforter The Shunamite was carefull to entertaine the man of God Elisha for shee said to her husband Let vs make him a little chamber I pray thee with walls and let vs set him there a bed and a stoole a table and
this manner I prooue it thus Looke what was his request in our behalfe when he was here vpon earth the same for substance it continues still in heauen but here on earth the substance of his request was that he willed and desired that his father would be well pleased with vs for his merits as appeares by his praier in S. Iohn Father I will that those which thou hast giuen me be with me euen where I am that they may beholde my glorie which thou hast giuen me for thou louedst me before the fouÌ„datioÌ„ of the world Therefore he still continues to make request for vs by willing and desiring that his father would accept his merits in our behalfe If it be alleadged that Christ in this solemne praier vsed speech and prostration of his bodie the answer is that these actions were no essentiall parts of his praier The prostrating of his bodie serued onely as a token of submission to God as Christ was a creature and the speech which he vsed serued onely to vtter and expresse his request Furthermore a difference here must be marked between Christs passion and his intercession The passion serues for the working and causing of a satisfaction to Gods iustice for vs and it is as it were the tempering of the plaister the intercession goes further for it applies the satisfaction made and laies the salue to the very sore And therefore Christ makes request not onely for the elect generally but for particular men as Paul Iames Iohn and that particularly as he testifieth of himselfe saying I haue praied for thee Peter that thy faith faile not If any shall say that Christs willing and desiring of a thing can not be a request or intercession the answer is that in vertue and efficacie it couâ—teruailes all the praiers in the word For whatsoeuer Christ willeth the same also the father beeing well pleased with him willeth and therefore whatsoeuer Christ as a mediatour willeth for vs at the handes of his father in effect or substance is a request or praier The third point is that Christ alone and none with him makes intercession for vs. And this I prooue by induction of particulars First of al this office appertaines not to the angels They are indeede ministring spirits for the good of Gods chosen they reioice when a sinner is conuerted and when he dieth they are readie to carrie his soule into Abrahams bosome and God otherwhiles vseth them as messengers to reueale his will thus the Angel Gabriel brings a message to Zacharie the priest that God had heard his praier but it is not once said in all the scriptures that they make intercession to God for vs. As for the Saints departed they can not make intercession for vs because they know not our particular estates here on earth neither can they heare our requests And therefore if we should pray to them to pray for vs wee should substitute them into the roome of God because we ascribe that to them which is proper to him namely the searching of the heart and the knowledge of all things done vpon earth though withall we should say that they doe this not by themselues but of God As for the faithful here on earth indeed they haue warrant yea commandement to pray one for another yet can they not make intercession for vs. For first he that makes intercâ—ssion must bring something of his owne that may be of value and price with God to procure the graunt of his request secondly he must doe it in his owne name but the faithfull on earth make request to God one for another not in their owne names nor for their owne merits but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his own name and for his owne merits wee therefore conclude that the worke of intercession is the sole worke of Christ God and man not belonging to any creature beside in heauen or in earth And whereas the Papists can not content themselues with his intercession alone as beeing most sufficient it argues plainely that they doubt either of his power or of his will whereupon their praiers turne to sinne The fruits and benefits of Christs intercession are these First by meanes of it wee are assured that those which are repentant sinners shall stand and appeare righteous before God for euer at what time soeuer Christ beeing now in heauen and there presenting himselfe and his merits before his father shewes himselfe desirous and willing and they whosoeuer they are being sinners should be accepted of God for the same euen then immediately at that very instant this his wil is done and they are accepted as righteous before god indeede When a man lookes vpon things directly through the aire they appeare in their proper formes and colours as they are but if they bee looked vpon through a greene glasse they all appeare greene so likewise if God behold vs as we are in our selues we appeare as vile and damnable sinners but if he looke vpon vs as we are presented before his throne in heauen in the person of our Mediatour Christ Iesus willing that we should be approoued for his merits then we appeare without all spot and wrinkle before him And this is the vse Paul makes hereof It is God saith he that iustifieth and the reason is rendred For it is Christ that is dead yea or rather which is risen againe who is also at the right hand of God and makes request for vs. Secondly Christs intercession serues to preserue al repentant sinners in the estate of grace that being once iustified and sanctified they may so continue to the ende For when any seruant of God is ouertaken by the corruption of his owne nature and falls into any particular sinne then Christs intercession is made as a blessed hand to apply the salue of his death to that particular sore For he continually appeares before God and shewes himselfe to be willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man and this is done that a man beeing iustified before God may not fall away quite from grace but for euery particular sinne may be humbled and receiue pardon If this were not so our estate should be most miserable considering that for euery sinne committed by vs after our repentance we deserue to be cast out of the fauour of God Thirdly Christs intercession serueth to make our good works acceptable to God For euen in the best workes that a man can doe there are two wants First they are good onely in part secondly they are mingled with sinne For as a man is partly spirit or grace and partly flesh so are his works partly gratious and partly fleshly And because grace is onely begun in this life therefore all the workes of grace in this life are sinfull and imperfit Now by Christs
of this world but eternall and spirituall respecting the very conscience of man In the administration whereof he hath absolute power to commaund and forbidde to condemne and absolue and therefore hath the keyes of heauen and hell to open and shut which power no creature beside no not the angels in heauen can haue For the better vnderstanding of this which I say we are to consider first the dealing of Christ toward his owne Church secondly his dealing in respect of his enemies And his dealing toward his owne Church stands in foure things The first is the collecting or gathering of it and this is a speciall end of his sitting at the right hand of his father Christ said to his disciples I haue chosen you out of this world and the same may truly be saide of all the Elect that Christ in his good time will gather them all to himselfe that they may be a peculiar people to God And this action of his in collecting the Church is nothing els but a translation of those whome he hath ordained to life euerlasting out of the kingdome of darknes in which they haue serued sinne Satan into his own kingdom of grace that they may be ruled guided by him eternally And this he doth two waies first by the preaching of the word for it is a powerfull outward meanes whereby he singleth and forteth his owne seruants from the blind and wicked world as Paul saith He gaue some to be Apostles and some Prophets and some Euangelists and some pastours and teachers for the gathâ—ring togither of Saints And hence we learne two things The first that euery minister of Gods word and euery one that intendeth to take vpon him that calling must propound vnto himselfe principally this end to single out man from man and gather out of this world such as belong to the Church of Christ and as Ieremie saith to separate the pretious from the vile The second that all those which will be good hearers of Gods word must shew themselues so farre forth conformable vnto it that it may gather them out of the world and that it may worke a change in them and make them the seruants of Christ and if the preaching of the word doe not worke this good worke in our hearts then the ende will be a separation from the presence of God Christ when he came neere Ierusalem and considered their rebellion whereby they refused to be gathered vnto him wept ouer it and saide O Ierusalem Ierusalem thou which stonest the Prophets and killest them that are sent vnto thee How often would I haue gathered thy children togither as the henne gathereth her chickens vnder her wings and thou wouldest not And by this he teacheth that if the preaching of the word turne not vs to Christ it turnes to our destruction The other meanes of gathering the Church and that the more principall is the inward operation of the spirit whereby the minde is inlightened the heart is mollified and the whole man is conuerted to God And this ordinarily is ioyned with the ministerie or preaching of the word as appeares by the example of Lydia Saint Luke saith God opened her heart to be attentiue to the doctrine of the Apostle And by the example of Paul when Christ saith Saul Saul why persecutest thou me at this very speech he is conuerted and saide Who art thou Lord what wilt thou that I doe And this is manifest also by experience There is nothing in the world more contrarie to the nature of man then the preaching of the word for it is the wisdome of God to which the flesh is enimitie Here then it may be demanded how it can be in force to turne any man to God Ans. The word preached is the scepter of Christs kingdome which against the nature of man by the operation of the holy Ghost ioyned therewith doth bend and bow the heart will and affections of man to the will of Christ. The second worke of Christ is after the Church is gathered to guide it in the way to life euerlasting He is the shepheard of his Church which guideth his flocke in and out and therefore Paul saith They that are Christs are guided by his spirit And by Esai the Lord saith those his seruants which are turned from idolatrie he will guide in the way and their eares shall heare a voice behinde them saying This is the way walke in it when thou turnest to the right hand and to the left Which voice is nothing els but the voice of the holy Ghost in the mouth of the ministers directing them in the waies of God The children of Israel were trauelling from Egypt to the land of Canaan full fourtie yeares whereas they might haue gone the iourney in fourtie daies Their way was through the wildernes of Arabia their guides were a pillar of cloud by day and a pillar of fire by night the manner of their iourney was this when the pillars mooued they mooued when the pillars stood still they stood still and so long as the pillars either mooued or stoode still they likewise mooued or stood still And by all this a further matter namely the regiment of Christ ouer his Church was signified Euery one of vs are as passengers trauailers not to any earthly Canaan but to the heauenly Ierusalem and in this iourney we are to passe through the wild and desert wildernes of this world our guide is Christ himselfe figured by the pillar of fire and the cloud because by his word and spirit he sheweth vs how farre we may goe in euery action and where we must stand and he goes before vs as our guide to life euerlasting The third worke of Christ is to exercise his Church vnto spirituall obedience by manifold troubles crosses temptations and afflictions in this world as earthly kings vse to traine and exercise their subiects When our Sauiour Christ was with his disciples in a shippe there arose a great tempest vpon the sea so as the shippe was almost couered with waues but he was asleepe and his disciples came awoke him saying Saue vs master we perish Behold here a liuely picture of the dealing of Christ with his seruants in this life His manner is to place them vpon the sea of this world and to raise vp against theâ— bleake stormes and flaes of contrarie windes by their enemies the flesh the deuill the world And further in the middest of all these dangers he for his owne part maketh as though he lay asleepe for a time that he may the better make triall of their patience faith and obedience And the endes for which he vseth this spirituall exercise are these The first to make all his subiects to humble themselues and as it were to goe crooked and buckle vnder their offences committed against his maiestie in times past Thus Iob after the Lord had long afflicted him and laid his hand sore vpon
they that are the sonnes of God are led by his spirit a most notable benefit for looke where the h. Ghost dwelleth there he will be Lord gouerning both heart minde will and affections and that two waies I. by repressing all badde motions vnto sinne arising either from the corruption of mans nature from the world or from the deuil II. by stirring vp good affections and motions vpon euery occasion so it is said The flesh that is the corruption of mans nature lusteth against the spirit the spirit that is grace in the heart lusteth against the flesh that after a double sort first by labouring to ouermaster and keep down the motions thereof secondly by stirring vp good motions and inclinations to pietie and religion In Esay the holy Ghost hath most excellent titles The spirit of the Lord the spirit of wisdome and vnderstanding the spirit of counsel of strength the spirit of knowledge of the feare of the Lord. Now he is so called because he stirres vp good motions in the godly of wisdome of knowledge of strength of vnderstanding of counsell and of the feare of the Lord. And S. Paul saith that the fruits of the spirit are ioy peace loue long suffering gentlenesse goodnesse faith meekenes temperance c. all which are so tearmed because where the holy Ghost ruleth there he ingendreth these good gifts and motions of grace but among all the inward motions of the spirit the most principall are these I. an vtter disliking of sinne because it is sinne And that is when a man hath an eye not so much to another mans sinnes as to his own seeing them is truely sorrowfull for them and disliketh them and himselfe for them not so much because there is a place of torment or a day of iudgement to come wherein hee must answer to God for them all but as if there were no hell or iudgement because God is displeased by them who hath beene vnto him a most louing and mercifull father in redeeming him by Christ. The second is an hungring desire aboue all things in this worlde to be at vnitie with God in Christ for the same sinnes This is a motion of the holy Ghost which no man can haue but he in whome the holy Ghost doth dwell The third the gift of hearty praier For this cause the Holy Ghost is called the spirit of supplications because it stirreth vp the heart and makes it fit to pray and therefore Paul saith that the spirit of God helpeth our infirmities for we knowe not what to pray as we ought but the spirit it selfe maketh request for vs with sighes which cannot be expressed This is an ordinarie worke of the holy Ghost in all that beleeue he that would knowe whether he haue the spirit dwelling truely in his heart shall knowe it by this A mother carrieth her child in her armes if it crie for the dugge and sucke the same it is aliue being obserued many daies togither if it neither crie nor stirre it is dead In like manner it is an vnfallible note of a true child of God to crie to his father in heauen by praier but he that neuer crieth nor feeleth himselfe stirred vp to make his mone to God is in a miserable case and he may well be thought to be but a dead childe and therefore let vs learne in praier vnfainedly to poure out our soules before God considering it is a speciall gift of the Holy Ghost bestowed on the children of God The fourth worke of the holy Ghost in the heart of the elect is comfort in distresse and therefore our Sauiour Christ calleth him the comforter whome he will send and in the Psalme hee is called the oyle of gladnesse because he maketh glad the heart of man in trouble and distresse There be two things that fill the heart full of endlesse griefe the first outward calamities as when a man is in any danger of death when he looseth his goods his good name his friendes and such like The second is a troubled conscience whereof Salomon saith A troubled spirit who can beare it and of all other it is the most heauie and grieuous crosse that can bee When as the hand of God was heauie vpon Iob this was the sorest of all his affliction and therefore he crieth out that the arrowes of the almightie did sticke in his soule Nowe what is the comfort in this case Ans. In the middest of all our distresses the holy Ghost is present with vs to make vs reioice and to fill vs with comforts that no tongue can expresse out of the word of god and specially the promises thereof And hereupon the vngodly man when afflictions befall him is readie to make away himselfe because he wants the comfort of the holy Ghost The last benefit wrought in the hearts of the elect is the strengthening of them to doe the weightiest duties of their callings and hence the holy Ghost is called the spirit of strength There be diuers things to bee done of a Christian man that are farre beyond the reach of his power as fiâ—st when he seeth his owne sinnes and is truely humbled for them then to lift vp the hand of faith to heauen and thereby to catch holde on the mercy of God in Christ is the hardest thing in the whole world and this doe all those knowe to be true in some part which knowe what it is to beleeue Secondly it is as hard a thing in the time of temptation to resist temptation as for drie wood to resist the fire when it begins to burn Thirdly when a maÌ„ is put to his choice either to loose his life goods friends and all that he hath or els to forsake religion euen then to forsake all and to sticke vnto Christ is a matter of as great diffâ—cultie as any of the former Fourthly when a man wanteth the ordinary meanes of Gods prouidence as meate drinke and cloathing then at the very same instant to acknowledge Gods prouidence to reioyce in it and to relie theron is as much as if a man should shake the whole earth It is against our wicked nature to trust God vnlesse he first lay downe some pawne of his loue mercie to vs. How then will some say shall any one be able to doe these things Ans. The holy Ghost is the spirit of strength and by him we do all things as Paul saith I am able to doe all things through the helpe of Christ which strengtheneth me Concerning these gifts of the holy Ghost two questions may be mooued First what is the measure of grace in this life Answ. Small in respect In this world we receiue as Paul saith not the tenths but the first fruits of Gods spirit the earnest of the spirit Now the first fruits properly are but as an handfull or twaine of corne to a whole corne field containing many acres furlongs of ground
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
loue In these daies it is hard to finde these duties performed in any place For both practise and prouerb is commonly this Euery man for himselfe and God for vs all but it is a graceles saying and the contrarie must be practised of all that desire to be guided by the spirit The seuenth fruit is faith Faith or fidelitie standeth in these two duties One to make conscience of a lie and to speake euery thing whereof we speake as we thinke it is and not to speake one thing and thinke an other A rare thing it is to finde this vertue in the world now adaies who is he that maketh conscience of a lie and is not truth banished out of our coasts considering that for gaines and outward commodities men make no bones of glosing and dissembling but alas the practise is damnable and the contrarie is the fruit of the holy Ghost namely to speake the truth from the heart he that can doe this by the testimonie of God himselfe shall rest in the mountaine of his holines euen in the kingdome of heauen The second point wherein fidelitie consisteth is when a man hath made a promise that is lawfull and good to keepe and performe the same Some thinke it is a small matter to breake promise but indeede it is a fruit of the flesh and contrariwise a fruit of the spirit to performe a lawfull promise and a mans word should be as sure as an obligation and in conscience a man is bound to keepe promise so farre forth as he will to whome the promise is made Indeede if a man be released of his promise he is then free otherwise if we promise and doe not performe we doe not onely cracke our credit before men but also sinne before God The eight fruit of the spirit is meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same And it stands in three duties The first is to interpret the sayings and doings of other men in better part as much as possibly may be The second when men mistake and misconsture our sayings and doings if the matter be of smaller moment to be silent patient as Christ was when he was accused before the high priests Pharises this being withal remembred that if the matter be of weight and moment we may defend our selues by soft and mild answers The third is not to contend in word or deed with any man but when we are to deale with others to speake our minde and so an ende The last fruit of the spirit is temperance whereby a man bridleth his appetite or lust in meate drinke and apparell In bridling the lust these rules must be obserued I. Eating and drinking must be ioyned with continuall fasting after this manner We must not glut our selues but rather abstaine from that which nature desireth and as some vse to speake leaue our stomackes crauing II. A man must so eate and drinke as afterward he may the better be inabled for Gods worship Creatures are abused when they make vs vnfit to serue God The common fault is on the Sabbath day men so pamper themselues as that they are made vnfit both to heare and learne Gods word and fitte for nothing but to slumber and sleepe but following this rule of temperance these faults shall be amended III. This must be a caueat in our apparell that we be attired according to our callings in holy comelinesse The Lord hath threatned to visit all those that are cloathed in strange apparrell And holy comelinesse is this when the apparell is both for fashion and matter so made and worne that it may expresse shew forth the graces of God in the heart as sobrietie temperance grauitie c. and the beholder may take occasion by the apparell to acknowledge and commend these vertues But lamentable is the time looke on men and women in these daies and you may see and read their sinnes written in great letters on their apparell as intemperance pride and wantonnesse Euery day new fashions please the world but indeede that holy comelines which the holy Ghost doth commend to vs is the right fashion when all is done And these are the nine fruits of the spirit which we must put in practise in our liues and conuersations Fourthly if we beleeue in the holy Ghost and thereupon doe perswade our selues that he will dwell in vs we must daily labour as we are commaunded to keepe our vessells in holinesse and honour vnto the Lord and the reason is good If a man be to entertaine but an earthly prince or some man of state he would be sure to haue his house in a readines and all matters in order against his comming so as euery thing might be pleasing vnto so worthy a guest well now behold we put our confidence and affiance in the holy Ghost and doe beleeue that he wil come vnto vs and â—anctifie vs and lodge in our hearts He is higher then all states in the world whatsoeuer and therefore we must looke that our bodies and soules be kept in an honourable and holy manner so as they may be fit temples for him to dwell in S. Paul biddeth vsâ— not to grieue the holy spirit where the holy Ghost is compared to a guest and ouâ— bodies and soules vnto Innes and as men vse their guests friendly and courteously shewing vnto them all seruice and dutie so must we doe to Gods spirit which is come to dwell and abide in vs doing nothing in any case which may disquiet or molest him Now there is nothing so grieuous vnto him as our sinnes and therefore we must make conscience of all manner of sinne least by abusing of our selues we doe cause the holy Ghost as it were with greefe to depart from vs. When the arke of the couenant which was a signe of the presence of God was in the house of Obed Edom the text saith that the Lord blessed him and all his house but when the holy Ghost dwels in a mans heart there is more then the arke of the Lord present euen God himselfe and therfore may we looke for a greater blessing Now then shall we grieue the holy Ghost by sinning seeing we reape such benefit by his aboad It is said that our Sauiour Christ was angrie when he came into the temple at Ierusalem and saw the abuses therein Now shall he be angrie for the abuses that are done in a temple of stone and seeing the temples of our bodies which are not made of stone but are spirituall figured by that earthly temple seeing them I say abused by sinne will he not be much more angrie Yea we may assure our selues he can not abide that And therefore if we beleeue in the holy Ghost we must hereupon be mooued to keepe our bodies and soules pure and cleane And further to perswade vs hereunto we must remember this that when
and that is Christ and therefore we are said to be chosen to saluation in Christ. He must be considered two waies as he is God we are predestinate of him euen as we are predestinate of the father and the holy Ghost As he is our Mediatour we are predestinate in him For when God with himselfe had decreed to manifest his glorie in sauing some men by his mercie hee ordained further the creation of man in his owne image yet so as by his owne fall hee should infold himselfe and all his posteritie vnder damnation this done he also decreed that the Word should bee incarnate actually to redeeme those out of the former miserie whome he had ordained to saluation Christ therefore himselfe was first of all predestinate as he was to bee our head and as Peter saith ordained before all worlds and wee secondly predestinate in him because God ordained that the execution of mans Election should be in him Here if any demand howe wee may be assured that Christ in his passion stood in our roome and steade the resolution will be easie if we consider that he was ordained in the eternall counsell of God to bee our suretie and pledge and to be a publike person to represent all the elect in his obedience and sufferings and therefore it is that Peter saith that he was deliuered by the foreknowledge and determinate counsell of God And Paul that grace was giuen vnto vs through Christ Iesus before the world was The fifth point is concerning the number of the Elect. And that I expressed in these words hath chosen some men to saluation If God should decree to communicate his glorie and his mercie to all and euery man there could bee no election For he that takes all cannot be said to choose Therefore Christ saith Many are called but fewe are chosen Some make this question howe great the number of the elect is and the answer may bee this that the Elect considered in themselues be innumerable but considered in comparison to the whole world they are but fewe Hence it followes necessarily that sauing grace is not vniuersall but indefinite or partiâ—â—lar vnlesse we will against common reason make the streames more large plentifull then the very fâ—untain it selfe And this must excite vs aboue all thiâ—gs in the world to labour to haue fellowship with Christ to be partakers of the special mercie of God in him yea to haue the same sealed vp in our hearts Benefits coÌ„mon to all as the light of the sunne c. are not regarded of any Things common to fewe though they be but temporall blessings are sought for of all God giues not riches to all men but to some more to some lesse to some none And herupon how doe men like drudges toile in the world from day to day and from yere to yere to inrich themselues Therefore much more ought men to seeke for grace in Christ considering it is not common to all We must not content our selues to say God is mercifull but we must goe further and labour for a certificate in the conscience that we may be able to say that God is indeede mercifull to vs. When the Disciples would haue knowne how many should be saued he omitting the question answers thus Striue to enter in at the straight gate The last point is the ende of Gods election and that is the manifesting of the praise and excellencie of the glorious grace of God Thus hauing seene what Election is let vs come to the Execution thereof Of which remember this rule Men predestinate to the ende that is glorie or eternall life are also predestinate to the subordinate meanes whereby they come to eternall life and these are vocation iustification sanctification glorification For the first he that is predestinate to saluation is also predestinate to be called as Paul saith Whome he hath predestinate them also he calleth Secondly whome God calleth they also were predestinate to beleeue therefore sauing faith is called the faith of the elect And in the Actes as many as were ordained to life euerlasting beleeued Thirdly whome God hath predestinate to life them he iustifieth as Paul saitâ— whome he hath predestinate them he calleth and whome he calleth them he iustifieth Fourthly whome he hath predestinate to life them he hath predestinate to sanctification and holinesse of life as Peter saith that the Iewes were elect according to the foreknowledge of God the father vnto sanctification of the spirit Lastly they that are predestinate to life are also predestinate to obedience as Paul saith to the Ephesians Yee are the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that we should walke in them This rule beeing the truth of God must be obserued for it hath special vse First of all it serues to stoppe the mouthes of vngodly profane men They vse to bolster vp themselues in their sinnes by reasoning on this manner If I be predestinate to eternall life I shall be saued whatsoeuer come of it how wickedly and lewdly soeuer I liue I will therefore liue as I list and follow the swinge of mine owne will But alas like blinde bayards they thinke they are in the way when as they rush their heads against the wall and farre deceiue themselues For the case stands thus all men that are ordained to saluation are likewise ordained in the counsell of God to vse all the good meanes whereby they may come to saluation And therefore all the elect that liue in this world shall be called iustified sanctified and lead their liues in all good conscience before God and men and they that liue and continue in their own wicked waies disputing on this manner If I be ordained to saluation I shall not be damned ouershoote themselues and as much as they can plunge themselues headlong into the very pit of hell And for a man to liue and die in his sinnes let the world dispute as they will it is an infallible signe of one ordained to damnation Secondly there be others that thinke that the preaching of the word the administration of the Sacraments admonitions exhortations lawes good orders and all such good meanes are needlesse because Gods counsels be vnchangeable if a man shall be condemned nothing shall helpe if a man be saued nothing shall hinder But we must still for our part remember that God doth not onely ordaine the ende but also the meanes whereby the ende is compassed and therefore the very vse of all prescribed meanes is necessarie And for this cause we must be admonished with diligence to labour and vse all good meanes that we may be called by the ministerie of the Gospell and iustified and sanctified and at length glorified If a king should giue vnto one of his subiects a princely pallace vpon condition that he shall goe vnto it in the way which he shall prescribe oh what paines would the man
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
into one whole Mystical bodie Now that we may the better cōceiue the nature of it sundrie questions are to be mooued The first what kinde of coniunction this is Ans. In the scripture we meete with three kinde of coniunctions The first is coniunction in nature when sundrie things are coupled by one and the same nature As the Father the Sonne and the holy Ghost being three distinct subsistances are all one and therefore ioyned in one godhead or diuine nature Nowe Christ and the beleeuer are not ioyned in nature for thē they twaine should haue one bodie and soule The second coniunction is in person when things in nature different so concurre togither that they make but one person as the bodie and soule make one man and the godhead of the sonne with his manhood make but one Christ in whome there is an vnion of distinct natures with vnity of person Nowe Christ and a Christian are not ioyned in person for Christ is one person Peter a second and Paul a third distinct from thē both so many men as there bee so many seuerall persons The third coniunction is in spirit and this is the coniunction meant in this place whereby Christ and his Church are ioyned togither for the verie same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure is deriued thence and dwelleth in all the true members of the Church and filleth them with the like graces in measure and therefore S. Iohn saith Hereby wee knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Hence it followes that the bond of this coniunction is one and the same spirit descending from Christ the head to all his members creating also in them the instrument of faith whereby they apprehend Christ and make him their owne The second is what are the things vnited Ans. Not the bodie of the beleeuer to the bodie of Christ or the soule to his soule but the whole person of the man to the whole person of Christ yet in this order we are first of al immediately ioyned to the manhood of Christ by the manhood to the godhead The third question is what is the manner of this coniunction Answ. Wee must not thinke that Christ and his Church are ioyned by imagination as the minde of man and the thing whereof he thinkes or by consent of heart as one friende is ioyned with another and as the Iewes conuerted were all of one heart and soule or by any abode in one place or by touching as sea and lande are both ioyned togither and make one globe or by any composition or cōmixtion of substances as when many ingredients are put togither to make one medicine But this coniunction is altogither spirituall as the former Giuing was and incomprehensible to mans reason and therefore wee must rather labour to feele it by experience in the heart then to conceiue it in the braine Yet neuerthelesse it shall not be amisse to consider a resemblance of it in this comparison Suppose a man hauing the parts of his bodie disioyned farre asunder his head lying in Italy one arme in Germanie the other in Spaine and his leggs with vs in England suppose further all these parts or quarters haue all one soule extending it selfe vnto them all and quickening each of them seuerally as though they were neerely ioyned togither and though the parts be seuered many hundred miles asunder yet the distance of place doth not hinder the coniunction considering one and the same soule doth inlarge it selfe and giue life vnto them all In the same manner the head of the Mysticall bodie Christ our Sauiour is nowe in heauen and some of his members in heauen with him and some in earth and of these some in England some in Germanie some in Italy some in Spaine distant many thousand miles asunder and the spirit of God is as it were the soule of this bodie which giueth spirituall life to all the members distance of place doth not hinder this coniunction because the holy Ghost which linketh all the partes togither is infinite The benefits which we receiue by this Mysticall vnion are manifold For it is the ground of the conueiance of all grace The first is that by means hereof euery Christian as he is a Christian or a man regenerate hath his beginning and being in Christ howesoeuer as he is a man hee hath his beeing and subsisting in himselfe as Paul saith Ye are of God in Christ. And We are members of his bodie of his flesh and of his bones Howe will some say can this be After this manner The comparison is taken from our first parents Eue was made of a rib taken out of Adams side he beeing cast into a slumber this beeing done Adam awaked and said This nowe is bone of my bone and flesh of my flesh Christ was nailed on the crosse and his most pretious blood was shed and out of it arise and spring all true Christians that is out of the merit of Christs death passion whereby they become newe creatures Secondly euery one that beleeueth in Christ by reason of this vnion hath an vnspeakable prerogatiue for hereby he is first vnited to Christ and by reason thereof is also ioyned to the whole trinitie the father the sonne and the holy Ghost and shall haue eternall fellowship with them Thirdly sundrie men specially Papists deride the doctrine of iustification by imputed righteousnes thinking it as absurde that a man should be iust by that righteousnesse which is inherent in the person of Christ as if we should say that one man may liue by the soule of another or be learned by the learning of another But here we may see that it hath sufficient foundation For there is a most neere and strait vnion betweene Christ and all that beleeue in him and in this vnion Christ with all his benefits according to the tenour of the couenant of grace is made ours really therfore we may stande iust before God by his righteousnesse it beeing indeede his because it is in him as in a subiect yet so as it is also ours because it is giuen vnto vs of God Nowe there is no such vnion betweene man and man and for that cause one man can not liue by the soule of another or be learned by the learning of another Fourthly frō this fountaine springes our sanctificatiō wherby we die to sin and are renued in righteousnes and holines Wormes flies that haue lien dead al winter if they be laid in the sunne in the spring time begin to reuiue by vertue thereof euen so whē we are vnited to Christ are as it were laid in the beames of this blessed sonne of righteousnes vertue is deriued thence which warmeth our benummed hearts dead in sinne and reuiueth vs to newnes of life whereby we begin to affect and like good things and put in practise all
God but without that is forth of the Church are dogs enâ—hanters whoremongers adulterers c. And the Arke out of which all perished figured the Church out of which al are condemned And for this cause Saint Luke saith that the Lord added to the Church from day to day such as should be saued And the reason hereof is plaine for without Christ there is no saluation but out of the militant church there is no Christ nor faith in Christ and therefore no saluation Againe forth of the militant church there are no meanes of saluation no preaching of the word no inuocation of Gods name no Sacraments and therefore no saluation For this cause euery man must be admonished euermore to ioyne himselfe to some particular church beeing a sound member of the Catholike church The third rule is that the church which here we beleeue is onely one As Christ himselfe speaketh My doue is alone and my vndefiled is the onely daughter of her mother And as there is onely one God and one Redeemer one faith one baptisme and one way of saluation by Christ onely so there is but one church alone The Catholike church hath two parts the church Triumphant in heauen and the church Militant on earth The Triumphant church may thus be described It is a companie of the spirits of iust men triumphing ouer the flesh the deuill and the world praising God First I say it is a companie of the spirits of men as the holy Ghost expressely tearmeth it because the soules onely of the godly departed as of Abraham Isaac Iacob Dauid c. are as yet ascended into heauen and not their bodies Furthermore the properties of this companie are two The first is to make triumph ouer their spirituall enemies the flesh the deuill the world for the righteous man so long as he liues in this world is in continuall combate without truce with al the enemies of his saluation and by constant faith obtaining victorie in the ende of his life he is translated in glorious and triumphant maner into the kingdome of glorie This was signified to Iohn in a vision in which he saw an innumerable companie of all sorts of nations kinreds people and tongues stand before the Lambe clothed in long white robes with palmes in their handes in token that they had beene warriours but now by Christ haue gotten the victorie and are made conquerours Their second propertie is to praise and magnifie the name of God as it followeth in the former place saying Amen praise and glorie and wisdome and thankes honour power and might be vnto our God for euermore Hence it may be demanded whether Angels be of this Triumphant church or no Ans. The blessed Angels be in heauen in the presence of God the Father the Sonne and the holy Ghost but they are not of the mysticall bodie of Christ because they are not vnder him as he is their redeemer considering they can not be redeemed which neuer fell and it can not be prooued that they now stand by the vertue of Christs redemption but they are vnder him as he is their Lord and King and by the power of Christ as he is God and their God are they confirmed And therfore as I take it we can not say that Angels are members of the mysticall bodie of Christ or of the triumphaÌ„t church though indeed they be of the coÌ„pany of the blessed The church Militant may be thus described It is the companie of the elect or faithfull liuing vnder the crosse desiring to be remooued and to be with Christ. I say not that the Militant church is the whole bodie of the elect but onely that part thereof which liueth vpon earth and the infallible marke thereof is that faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles and this faith againe may be discerned by two markes The first is that the members of this companie liue vnder the crosse and profit by it in all spirituall grace And therefore it is said that we must through many afflictions enter into the kingdome of heauen And our Sauiour Christ saith If any man will come after me let him denie himselfe and take vp his crosse euery day and follow me The second marke is a desire to depart hence and to be with Christ as Paul saith We loue rather to be remooued out of this bodie and to be with Christ. And againe I desire to be loosed and to be with Christ which is best of all Where yet we must remember that the members of Christ doe not desire death simply and absolutely but in two respects I. that they might leaue off to sinne and by sinning leaue to displease God II. That they might come to enioy happines in heauen and to be with Christ. Touching the generall estate of the Militant church two questions are to be considered The first how farre forth God is present with it assisting it by his grace Ans. God giues his spirit vnto it in such a measure that although the gates of hell can not preuaile against it yet neuerthelesse it remaines still subiect to errour both in doctrine and manners For that which is true in euery member of the church is also true in the whole but euery member of the Militant church is subiect to errour both in doctrine and manners because men in this life are but in part enlightened and sanctified and therefore still remaine subiect to blindnesse of minde and ignorance and to the rebellion of their wills and affections whereby it comes to passe that they may easily faile either in iudgement or in practise Againe that which may befall one or two particular churches may likewise befall all the particular churches vpon earth all beeing in one and the same condition but this may befall one or two particular churches to faile either in doctrine or manners The church of Ephesus failed in leauing her first loue whereupon Christ threatneth to remooue from her the candlesticke And the church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ now why may not the same things befall twentie yea an hundred churches which befell these twaine Lastly experience sheweth this to be true in that generall Councels haue erred The Councell of Nice beeing to reforme sundrie behauiours among the Bishops and Elders would with common consent haue forbidden marriage vnto them thinking it profitable to be so vnlesse Paphnutius had better informed them out of the Scriptures In the third Councell at Carthage certaine bookes Apocrypha as the booke of Syrach Tobie and the Macchabees are numbred in the Canon and yet were excluded by the Councell of Laodicea And the saying of a Diuine is receiued that former Councels are to be reformed and amended by the latter But Papists maintaining that the Church can not erre alleadge the promise of Christ Howbeit
benefits which God bestoweth on it which are in number foure The first is expressed in these words The communion of Saints Where communion signifieth that fellowship or societie that one hath with an other and by Saints we vnderstand not dead men inrolled in the Popes calender but all that are sanctified by the blood of Christ whether they be liuing or dead as Paul saith Vnto the Church of God which is at Corinthus to them that are sanctified in Iesus Christ Saints by calling And God is the God of peace in all the Churches of the Saints Now if we adde the clause I beleeue vnto these words the meaning is this I confesse and acknowledge that there is a spiritual fellowship societie among all the mēbers of Christ beeing the faithfull seruants and children of God and withall I beleeue that I am partaker of the same with the rest This communion hath two parts fellowshippe of the members with the head and of the members with themselues The communion of the members with their head is not outward but altogether spirituall in the conscience and for the opening of it we must consider what the Church receiueth of Christ and what he receiues of it The Church receiues of Christ foure most worthy benefits The first that Christ our Mediatour God and man hath truely giuen himselfe vnto vs and is become our lot and portion and withall God the father and the holy spirit in him as Dauid saith Iehoua is the portion of mine inheritance and of my cup thou shalt maintaine my lot the lines are fallen vnto me in pleasant places yea I haue a faire heritage And My flesh faileth and my heart also but God is the strength of my heart and my portion for euer The second is the Right of adoption whereby all the faithfull whether in heauen or earth are actually made the children of God The benefit is wonderfull howsoeuer carnall men esteeme not of it If a mā should either by election or birth or any waie else be made the sonne and heire of an earthly prince he would thinke himselfe highly aduanced how highly then are they extolled which are made the sonnes of God himselfe The third benefit is a title and right to the righteousnes of Christ in his sufferings and his fulfilling of the lawe The excellencie of it is vnspeakable because it serues to award the greatest temptations of the deuill When the deuill replieth thus thou art a transgressour of the lawe of God therefore thou shalt be damned by means of that communion which wee haue with Christ wee answere againe that Christ suffered the curse of the lawe to free vs from due and deserued damnation and when he further replies that seeing we neuer fulfilled the lawe we can not therefore enter into heauen we answer againe that Christs obedience is a fulfilling of the law for vs and his whole righteousnesse is ours to make vs stand righteous before God The fourth benefit is a right to the kingdome of heauen as Christ comforting his disciples saith Feare not little flocke it is your fathers pleasure to giue you a kingdome and hence it is sundrie times called the inheritance and the lot of the Saints Furthermore for the conueiance of these benefits vnto vs God hath ordained the preaching of the word and the administration of the Sacraments specially the Lords supper and hath commanded the solemne and ordinarie vse of them in the Church And hereupon the Lordes supper is called the Communion The cuppe of blessing saith Paul which wee blesse is it not the communion of the blood of Christ and the bread which we breake is it not the communion of the bodie of Christ that is a signe and seale of the communion Againe the things which Christ receiueth of vs are two our sinnes with the punishment thereof made his by application or imputation and our afflictions with all the miseries of this life which he accounts his owne and therefore doth as it were put vnder his shoulders to beare the burden of them And this communion betweene Christ and vs is expressed in the scriptures by that blessed and heauenly bargaine in which there is mutuall exchange betweene Christ and vs he imparts vnto vs milke and wine without siluer or money to refresh vs and gold tried by the fire that we may become rich and white raiment that we may be cloathed and eye-salue to annoint our eies that wee may see and we for our parts returne vnto him nothing but blindenes and nakednes and pouertie and the loathsome burden of our filthy sinnes The second part of the communion is that which the Saints haue one with an other And it is either of the liuing with the liuing or of the liuing with the dead Nowe the communion of the liuing standes in three things I. the like affection II. in the gifts of the spirit III. in the vse of temporall riches For the first communion in affection is whereby all the seruants of God are like affected to God to Christ to their owne sinnes and each to other They are all of one nature and heart alike disposed though they bee not acquainted nor haue any externall fellowship in the flesh As in a familie children are for the most part one like another brought vp alike euen so it is in Gods familie which is his Church the members thereof are all alike in heart and affection and the reason is because they haue one spirit to guide them all and therefore Saint Peter saith The multitude of them that beleeued were of one heart and of one soule neither any of them said that any thing of that which he possessed was his own but they had al things cōmon And the Prophet Esay foretelling the vnity which should be in the kingdome of Christ saith The woolfe shall dwell with the lamb and the leopard shall lie with the kidde and the calfe and the lyon aud the fat beast togither and a little childe shall leade them The cowe and the beare shall feede and their young ones shall lie togither and the lyon shall eate strawe like the bullocke The sucking child shall plaie vpon the hole of the aspe and the weaned child shall put his hand into the cockatrice hole By these beasts are signified men that be of a wicked and brutish nature which when they shall be brought into the kingdom of Christ shall lay aside the same and become louing gentle curteous and all of one minde And S. Peter requires of the Church the practise of brothely loue and that is to carrie a tender affection to men not becanse they are of the same flesh but because they are ioyned in the bond of one spirit with vs. Furthermore by reason of this that all the children of God are of one heart there follows another dutie of this communion whereby they beare one the burdens of another and when one member is grieued
of the miseries of the poore Church and seruants of God elsewhere in affliction which euery man ought to shew forth in the practise of all duties of loue and therefore Paul saith Pray alwaies with all manner of prayers and supplications in the spirit and watch thereunto with all perseuerance and supplications for the saints And he highly commendeth the Philippians for communicating to his afflictions And further he biddeth Philemon to comfort Onesimus his bowels in the Lord. And S. Iohn saith If a mans life would saue his neighbours soule he must lay it downe if neede require We haue all of vs daily occasion to practise this dutie towards the afflicted members of Gods Church in other countries For howsoeuer we enioy the Gospel with peace yet they are vnder persecution for the same and so oft as we heare report of this we should suffer our hearts to be grieued with them and pray to God for them We must here be admonished not to seeke our owne things but to referre the labours of our callings to the common good especially of the Church whereof we are members As for them that seeke for nothing but to maintain their owne estate and wealth and therfore in their trades vse false weights and measures the ingrossing corrupting mingling of wares glozing lying smoothing swearing forswearing dissembling griping oppressing of the poore c. they may plead for themselues what they will but in truth they neuer yet knew what the communion of Saints meant Lastly considering we are all knit into one mystical body haue mutuall fellowship in the same our dutie is both to redresse the faults of our brethren and to couer them as the hand in the body laies plaister vpon the sore in the foot or in the legge and withal couers it Loue couers the multitude of sinnes And when men disgrace their bretheren for their wants and blase them to the world they doe not the dutie of fellow members Thus much for the first benefit bestowed on the Church the second is Forgiuenesse of sinnes which may be thus described Forgiuenesse of sinnes is a blessing of God vpon his Church procured by the death and passion of Christ whereby God esteemes of sinne as no sinne or as not committed In this description I haue couched fiue points which we are seuerally to consider The first who is the author of forgiuenes of sinnes Ans. God whose blessing it is for sinne is onely committed against God the violating of his laws and commandements are properly sinnes And the offence done to any man or creature is no more in it selfe but an offence or iniurie yea the breach of mans commandement is no sinne vnlesse it doe imply withall the breach of Gods commandement Therfore it is a prerogatiue belonging to God alone to pardon sinne and when we are taught to say Forgiue vs our trespasses as we forgiue them that trespasse against vs the meaning is not that we forgiue sinnes as they are sinnes but onely as trespasses that is losses hurts and damages done vnto vs by men It may be further said God hath giuen this power and commandement to his ministers to forgiue sinnes saying Whose sinnes yee remit they are remitted Ans. Gods ministers doe not properly forgiue sinnes but onely in the name of God according to his word pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God and therefore it is a most certen truth that none can forgiue sinnes but God onely it was auouched by the Pharisies and not denied by Christ. Hence it followes that remission of sinne beeing once graunted remaines for euer because Gods loue vnto the elect is vnchangeable and his decree concerning their saluation can not be altered The second point is to whom remission of sinnes is giuen Ans. To the Catholike church that is to the whole companie of men predestinate to saluation as Esai saith The people that dwell therein that is the Church shall haue their sinnes forgiuen And they shall call them the holy people the redeemed of the Lord and thou shalt be named a citie sought out and not forsaken And if there had beene an vniuersall remission of sinnes to all men as some doe dreame it should not here haue beene made a peculiar prerogatiue of the Church The third point is what is the meanes whereby pardon of sinne is procured at Gods hand Ans. The death and passion of Christ so Paul saith Christ died for our sinns that is Christ died to be a paiment and satisfaction to Gods iustice for our sinnes And S. Iohn saith The blood of Iesus Christ his sonne clenseth vs from all sinne And Peter saith Knowing that yee were not redeemed with corruptible things as siluer and gâ—ld from your vaine conuersation c. but with the pretious blood of Christ as of a â—â—mbe vndefiled and without spot The fourth point is after what manner sinne is forgiuen Ans. By an action of God whereby for the merit of Christ he esteemes and accounts sinne as no sinne or as if it had neuer beene committed Therefore Dauid saith Blessed is the man to whome the Lord imputeth no sinne And in Esai the Lord saith I haue put away thy transgressions like a cloud and thy sinnes as a myst Now we know that cloudes and mystes which appeare for a time are afterward by the sunne vtterly dispersed And King Hezekias when he would shew that the Lord had forgiueÌ„ him his sinnes saith God hath cast them behinde his backe alluding to the manner of men who when they will not remember or regard a thing doe turne their backes vpon it And Micheas saith that God doth cast all the sinnes of his people into the bottome of the sea alluding to Pharao whome the Lord drowned in the bottome of the redde sea And Christ hath taught vs to pray thus Forgiue vs our debts as we forgiue our debters in which words is an alluding to creditours who then forgiue debts when they account that which is debt as no debt crosse the booke Hence it appeares that damnable and vile is the opinion of the church of Rome which holdeth that there is a remission of the fault without a remission of the punishment and here withall fall to the ground the doctrines of humane satisfactions and indulgences and purgatorie and prayer for the dead built vpon this foundation are of the same kinde Moreouer we must remember to adde too this clause I beleeue and then the meaning is this I doe not onely beleeue that God doth giue pardon of sinne to his Church and people for that the very deuills beleeue but withall I beleeue the forgiuenes of mine owne particular sinnes Hence it appeares that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes By this prerogatiue we reape endlesse comfort for the pardon of sinne is a most wonderfull blessing and
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
of Christ It shall be easier for Tyrus and Sydon in that day then for this generation and therefore there be proportionall degrees of glorie And Paul saith There is one glorie of the sunne an other glorie of the moone an other glorie of the starres for one starre differeth from another in glorie so is the resurrection of the dead In which words he applies the differences of excellencie that be in the creatures to set forth the differences of glorie that shall be in mens bodies after the resurrection Furthermore if we may coniecture it may be the degrees of glorie shall be answerable to the diuerse measures of gifts and graces bestowed on men in this life and according to the imployance of them to the glorie of God and edification of the Church And therefore the twelue Apostles who were exceedingly enriched with the gifts of the spirit and were master-builders of the Church of the new Testament shall sit on 12. thrones and iudge the twelue tribes of Israel But it may be obiected that if there be degrees of glorie in heauen some shall want glorie Ans. Not so though some haue more and some lesse yet all shall haue sufficient Take sundrie vessells whereof some are bigger and some lesse and cast them all into the sea some will receiue more water and some lesse and yet all shall be full and no want in any and so likewise among the Saints of God in heauen some shall haue more glorie some lesse and yet all without exception full of glorie And wheras it is alleadged that all the labourers in the vineyard receiue each of them a pennie equally for their hire the answer is that our Sauiour Christ in that parable intends not to set forth the equalitie of celestiall glorie and what shall be the state of the godly after this life but the very drift of the parable is to shew that they which are called first haue no cause to bragge or insult ouer others which as yet are vncalled considering they may be made equall or be preferred before them Thus much of life it selfe now followes the continuance thereof which the Scriptures haue noted in calling it eternall or euerlasting And to this end Paul saith that Christ hath abolished death and brought not onely life but also immortalitie to light by the Gospell And this very circumstance serues greatly to commend the happines of the godly in that after they haue made an entrance into it they shall neuer see tearme of time or end Suppose the whole world were a sea and that euery thousand yeares expired a bird must carrie away or drinke vp one onely droppe of it in processe of time it will come to passe that this sea though very huge shall be dried vp but yet many thousand millions of yeares must be passed before this can be done Now if a man should enioy happinesse in heauen onely for the space of time in which the sea is in drying vp he would thinke his case most happie and blessed but behold the Elect shall enioy the kingdome of heauen not onely for that time but when it is ended they shall enioy it as long againe and when all is done they shall be as farre from the ending of this their ioy as they were at the beginning Hauing thus seene what life euerlasting is let vs now come to the vse of the article And first of all if we beleeue that there is an eternall happines and that the same belongs vnto vs then we must vse this present world all the things therein as though we vsed them not and whatsoeuer we doe in this world yet the eyes of our minds must be alwaies cast toward the blessed estate prepared for vs in heauen As a pilgrime in a strange land hath alwaies his eyes toward his iournies end and is then grieued when by any meanes he is out of the way so must we alwaies haue our mindes and hearts set on euerlasting life and be grieued when we are by any way hindered in the straight way that leadeth thereunto we haue a notable patterne of this dutie set out vnto vs in the Patriarke Abraham who beeing called of God obeyed to goe out into a place which he should afterward receiue for inheritance and he went out not knowing whither he went and by faith aboad in the land of Canaan as in a strange countrey and as one that dwelt in tents Now the cause that mooued him was life euerlasting for the text saith He looked for a citie hauing a foundation whose builder and maker is God And we ought euery one of vs for our parts to be little affected to the things of this life neuer setting our hearts vpon them but vsing them as a pilgrime doth vse his staffe in the way so long as it is an helpe and stay for him in his iourney he is content to carrie it in his hand but so soone as â—t beginneth to trouble him he casteth it away Secondly all that â—rofesse the Gospel of Christ may hence learne to beare the crosses and afflicâ—ions which God shall lay on them in this world It is Gods vsuall manneâ— to begin corrections in his owne familie vpon his owne children and as Pâ—ter saith Iudgement beginneth at Gods house Looke at a mother that weanes her child laieth wormewood or some other bitter thing vpon her breast to make the child loath the milke so likewise God makes vs often feele the misâ—ries and crosses of this life that our loue and liking might be turned from this world and fixed in heauen As rawe flesh is loathsome to the stomacke so is euery sinner and vnmortified man loathsome vnto God till the Lord by afflictions mortifie in him the corruptions of his nature and specially the loue of this world But when a man is afflicted how shall he be able to endure the crosse Surely by resoluing himselfe that the Lord hath prepared life euerlasting for him Thus we read that Moses by faith when he was come to age refused to be called the sonne of Pharaohs daughter and choosed rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt But I pray you what mooued Moses to be of this minde The reason is added Because he had respect to the recompence of reward that is he had alwaies a speciall regard to life euerlasting and that was it that made him content and willing to suffer affliction with the people of god Here then behold a notable president for vs to follow In which we are taught that the best way to endure afflictions with patience is to haue an eye to the recompence of reward this is it that makes the yoke of Christ easie and lightsome When it shall please God to bring vnto vs a cup of afflictions and bid vs drinke a draught thereof to the very bottome the
to passe Ans. As God determines what things shall come to passe so hee doeth with all determine the meanes whereby the same things are effected Before all worlds God decreed that men should liue vpon earth and he decreed likewise that meate drinke and cloathing should be vsed that life might be preserued Now prayer is one of the most excellent meanes whereby sundry things are brought to passe therefore Gods eternall counsell touching things to come doth not exclude praier and like meanes but rather include and implie the same The second question is what kind of actioÌ„ praier is Ans. It is no lip-labour it is the putting vp of a suite vnto God and this action is peculiar to the very heart of a man Rom. 8.26 The spirit makes request for vs. But how with grones in the heart Exod. â—4 15 The Lord saith to Moses Why criest thou yet there is no mention made that Moses spake any word at all the Lord no doubt accepted the inward mourning and desire of his heart for a crie Psal. 38.10 and 11.4 The third question is what is the forme or rule according to which wee are to pray Ans. It is the reuealed will and word of God A man in humbling his soule before God is not to pray as his affections carrie him and for what he list but all is to be done according to the expresse word So as those things which God hath commanded vs to aske we are to aske those things which he hath not commanded vs to aske we are in no wise to pray for 1. Iohn 5.14 This is the assurance which we haue of him that if wee aske any thing according to his will he heareth vs. This then is a speciall clause to be marked that men must pray in knowledge not in ignorance Here weigh the case of poore ignorant people they talke much of praying for themselues and others they imagine that they pray very deuoutly to God but alas they doe nothing lesse because they know not what to aske according to gods will They therfore must learn Gods word and pray according to the same els it will prooue in the end that all their praying was nothing but as mocking and flat dishonouring of God The fourth question is with what affection a man must praie Ans. Praier must proceede from a broken and contrite heart This is the sacrifice which God accepteth Psal. 51. 17. When Ahab abased himselfe though hee did â—â— in hypocrisie yet God had some respect vnto it 1. King 21.29 saith the Lord to Eliah seest thou how Ahab is huÌ„bled before me This contrition of heart stands in two things The first of them is a liuely feeling of our owne sinne miserie and wretched estate how that we are compassed about with innumerable enemies euen with the deuill and his angels and within abound euen with huge seas of wants and rebellious corruptions whereby we most grieuously displease God and are vile in our owne eyes Beeing therefore thus beset on euery side we are to be touched with the sense of this our great miserie And he that will pray aright must put on the person and the very affection of a poore wretched begger and certenly not beeing grieued with the rufull condition in which we are in our selues it is not possible for vs to pray effectually Psal. 130.1 Out of the deepest called vpon thee O Lord that is when I was in my greatest miserie and as it were not farre from the gulfes of hell then I cried to God Esay 26.16 Lord in trouble haue they visited thee they powred out a prayer when thy chastening was vpon them 1. Sam. 1.15 I am a woman saith Anna of an hard spirit that is a trouble soule and haue powred my soule before the Lord. Hence it appeareth that the ordinarie praiers of most men grieuously displease God seeing they are made for fashion onely without any sense and feeling of their miseries commonly men come with the Pharise in ostentation of their integritie and they take great paines with their lippes but their hearts wander from the Lord. The second thing required in a contrite heart is a longing desire and hungring after Gods graces and benefits whereof we stand in neede It is not sufficient for a man to buckle as it were and to goe crooked vnder his sinnes and miseries but also he must haue a desire to be eased of them and to be enriched with graces needfull Thus Hezekias the King and the Prophet Isaiah the sonne of Amos prayed against Senacharib and cried vnto heauen 2. Chr. 32.10 Where we may see what a marueilous desire they had to obtaine their request So also Rom. 8.16 The spirit maketh request with grones so great that they can not be vttered as they are felt Dauid Psal. â—43 6 saith that he desireth after the Lord as the thirstie land Now we know that the ground parched with heate opens it selfe in riâ—ts and cranies and gapes towards heauen as though it would deuoure the clouds for want of moysture and thus must the heart be disposed to Gods grace till it obtaine it The people of Israel beeing in grieuous aâ—fliction how doe they pray They powre out their soules like water before the face of the Lord. Lament 2. 1â— The fift question is in whose name prayer must be made Ans. It must not be made in the name of any creature but onely in the name and mediation of Christ. Ioh. 14.14 If yee aske any thing in my name I will doe it A man is not to present his prayers to God in any worthines of his owne merits For what is he to make the best of himselfe what can he make of himselfe by nature he is no better then the very firebrand of hell and of all Gods creatures on earth the most outragious rebell to God and therefore can not be heard for his owne sake As for Saints they can be no mediatours seeing euen they themselues in heauen are accepted of God not for themselues but onely for the blessed merits of Christ. If any man sinne saith Saint Iohn 1. epist. chap. 2.1 we hâ—â—e an aduocate with the father Iesus Christ. But howe prooues he this It followes then And he is the reconciliation for our sinnes His reason stands thus hee which must be an advocate must first of al be a reconciliation for vs no saints can be a reconciliation for vs therefore no Saints can be aduocates Therefore in this place is manifest an other fault of ignorant people They crie often Lord helpe me Lord haue mercie vpon me But in whose name pray they poore soules like blind bayards they rush vpon the Lord they knowe no mediatour in whose name they should present their praiers to him Litle do they consider with themselues that God is as well a most terrible Iudge as a mercifull father The sixt question is Whether faith be requisite to praier or not Ans. Prayer is to be made with faith whereby a man must
spirit If we shall consider the conuersation of the wicked and the godly and their corrupt hearts togither we shall see little difference but in this that the wicked is delighted and glad to sinne but the godly doe wrestle as for life and death with their temptations and doe resist the deuill and doe desire the grace of Gods spirit and crie to heauen to bee freed from this bondage howesoeuer their hearts are alwaies readie to rebel against God 2. Forasmuch as the kingdome of grace is erected in Gods Church here vpon earth in this petition we are coÌ„manded to pray for the Chruch of God and the parts thereof Psal. 122.6 Praie for the peace of Ierusalem they shall prosper that loue thee Esay 62.7 Ye which are the Lords remembranceâ—s giue him no rest vntill he set vp Hierusalem the praise of the world And that Gods Church may flourish and be in good estate we are to pray for Christian Kings and Princes that God would blesse them and increase the number of them For they are as nursing fathers and nursing mothers to the Church And wee especially are bound to pray for the Queenes most excellent maiestie as also for the French king that they may be blessed and Gods kingdome by them aduanced And againe because ministers are the Lords watchmen in the Church we are here also put in minde to seeke their good and to praie that their hearts may be set for the building of Gods kingdome for the beating downe of the kingdome of sinne and Satan and for the sauing of the soules of his people And the rather because the deuill laboureth night and daie to ouerthrow theÌ„ in this glorious worke and to resist them in their ministerie as appeareth in Zachaâ—ie 3.1 When Ioshua the high priest stood before the Angell of the Lord Satan stood at his right hand namely to resist him Therefore also wee are to praie for them that the Lord would keepe them and furnish them with gifts and with all make them faithfull For where vision faileth the people are left naked saith Salomon 2. Thess. 3. 1. Brethren pray for vs that the word of the Lord may haue a free passage and be glorified Thirdly we must pray for all Christian Schooles of learning Howsoeuer some thinke but basely of them yet they are the ordinarie meanes to maintaine the ministerie and so the Church of God A man that hath diuers orchards wil also haue a seminarie ful of young plants to maintaine it Schooles they are as Seminaries to Gods church without which the Church falles to decay because they serue to make supplie of ministers 3. Thirdly we are to desire that the Lord would hasten the second comming of Christ as the Saints in heauen praie Come Lord Iesus come quicklie and therefore the godly are said to loue the comming of Christ. 2. Tim. 4.8 A penitent sinner so abhors his own corruptions and the irkesome temptations of Satan that in this respect he desires that Christ would hasten his particular comming to him by death for no other cause but that he might make an end of sinning and displeasing of God Thy will be done 1. The Coherence IN the second petition we desired that God would let his kingdome come vz. That he would rule in our hearts If he then must raigne we must be his subiects and therefore here we craue that beeing his subiects wee may obey him and doe his will Mal. 1.6 If I be a father where is my honour If I be a master where is my feare 2. The meaning VVIll Here it signfieth Gods word written in the olde and new Testament For in his word his will is reauealed Of the whole will of God there be three speciall points which are in this place meant 1. To beleeue in Christ Ioh. 6.40 This is the will of him that sent me that euery one which seeth the Sonne and beleeueth in him should haue euerlasting life 2. Sanctification of body soule 1. Thess. 4.3 This is the will of God euen your sanctification c. 3. The bearing of affliction in this life Rom. vers 29. Those which he knew before he did predestinate to be made like to the image of his owne sonne Phil. 3.10 That I might knowe him and the vertue of his resurrection and the fellowship of his afflictions and be made conformable to his death Thy will Not mine for mans owne will is wicked and corrupt yea it is flat enmitie to God Rom. 8. v. 5. Done That is obeyed and accomplished of men Then the effect of the prayer is this O Lord seeing thou art our King giue vs grace to shewe our selues good subiects in obeying thy will 3. The wants to be praied against 1. HEre first we are to bewaile this that our hearts are so prone to rebellioÌ„ and disobedience of Gods commandements Put a match to a heape of gun-powder on a sudden it will be all on a flame and as long as we adde matter to the fire it burnes so by nature we are most readie to sinne so soone as the least occasion is giuen Dauid had experience of this when hee praied Knit my heart to thee O Lord c. Psal. 86. 11. and incline my heart to thy commandements Psal. 119.37 Those which finde not this want in themselues and the like affection to bewaile it are in a miserable and dangerous case euen as a man that hath a great disease vpon him and knowes not of it 2. Againe wee must here bewaile the sinne of the worlde as ignorance schismes hipocrisie pride ambition contempt of Gods word couetousnes oppression want of loue of God and his word c. 2. Peter 2.7 Lot was vexed and his righteous heart was vexed with the vncleane conuersation of the Sodomites from day to day so ought our soules to bee vexed and grieued continually at the wickednesse of our time and we are to send vp our praiers to God for vnbeleeuing vnrepentant sinners that they may be brought to the obedience of Gods will Ezech. 9.4 In a common iudgement vpon Ierusalem They are marked in the forhead that mourne and crie for all the abominations that be done in the middest of it 3. Here also we must humble our selues for our vnquietnesse of mind impatience wheÌ„ god laies any crosse on vs. It is Gods wil that we should suffer affliction and withall humble our selues vnder his mightie hand Our Sauiour praied that the cup might be taken away but with submission to his Fathers will Luk. 22.42 And this Dauid had learned when he said But if he thus say behold I haue no delight in thee behold here I am let him doe to me as seemeth good in his eies 2. Sam. 15.26 4. Graces to be desired 1. THe first thing which we are here to desire is that we may haue grace to denie our selues wils and affections because herein wee are vnlike to God and like the deuill This is the first lesson that our Sauiour doth
distrust God as appeares by their couetousnes Againe by this order we are taught as earnestly to seeke for the pardon of our sinnes as we seeke for temporall blessings 2. The meaning DEbt By debts sinnes are meant as it is in Luke 11.4 and they are so called because of the resemblance betweene them For euen as a debt doth bind a man either to make satisfaction or else to goe to prison so our sinnes binds vs either to satisfie Gods iustice or else to suffer eternall damnation Forgiue To forgiue sinne is to couer it or not to impute it Psal. 32.1 And this is done when God is content of his mercy to accept the death and passion of Christ as a sufficient payment ransome for mans sinnes so to esteeme them as no sinnes And here vnder this one benefit of remission of sinnes all the rest of the same kinde are vnderstoode as iustification sanctification redemption glorification c. 3. The vses of the words HEnce we may learne many lessons the first is that seeing we must pray thus Lord forgiue c. we are to hold that there is no satisfaction to gods iustice for sinne by our workes no not in temporarie punishments but that the doing away of our sinnes is of Gods meere fauour for to forgiue and to satisfie be contrarie wherefore the doctrine of humane satisfactions taught in the Church of Rome is vyle and deuilish 2. Secondly whereas we are taught thus to pray continually from day to day we note the great patience long suffering of God that suffers and forbeares still and doth not poure out his confusion vpon vs though we offend his maiestie day by day This teacheth vs like patience towards our brethren we our selues can not put vp the least iniurie and forbeare but one day and yet we desire that God would forgiue vs daily to the ende of our liues 3. Again we may obserue that there is no perfect sanctification in this life seeing we must euery day to the end craue the pardon of our sinnes Therfore wicked is the opinion of the Catharists or Puritans which hold that men may be without sinne in this life 4. And when we say forgiue not me but vs we are put in mind to pray not onely for the pardon of our owne sinnes but likewise for our brethren and enemies Iam 5.17 Confesse one an other and pray one for an other for the praier of the righteous auaileth much if it be feruent And as some thinke the praier of Steuen was a meanes of the conuersion of Saul 5. Also we note that before praier for pardon of sinne must goe a confession of sinne for whereas we say forgiue our debts we confesse before God that we are flat bankrupts and not able to discharge the least of our sinnes this appeares 1. Ioh. 1.9 If we confesse our sinnes he is faithfull to forgiue vs. And it was practised by Dauid Psal. 51. and 32.5 The manner of making confession is this knowne sinnes and those which trouble the conscience are to be confessed particularly but vnknowne sinnes generally Psal. 19.12 6. Lastly hence it is manifest that there is no iustification by workes Our sinnes are debts and so also are all workes of the law and it were a fond thing to imagine that a man might discharge one debt by another 4. Wants to be bewailed THe wants to be bewailed are the burthen of our sinnes and the corruptions of our natures and the wickednes of our liues and the sinnes of our youth and of our old age Psal. 40. 12. My sinnes haue taken such hold vpon me that I am not able to looke vp they are more in number then the haires of my head therefore mine heart hath failed me Thus with Dauid we are to trauel grone vnder this burthen but this griefe for sinne is a rare thing in the world Men can mourne bitterly for the things of this life but their sinnes neuer trouble them Againe this sorrow must be for sinne because it is sinne though there were neither hell to torment nor deuill or conscience to accuse nor iudge to reuenge 5. Graces to be desired THe grace which we must desire is the spirit of grace and deprecations Zachar 12.10 which is that gift of the holy Ghost whereby we are inabled to call to God for the pardon of our sinnes A man hauing offended the laws of a prince and beeing in daunger of death will neuer be at quiet till he haue gotten a pardon euen so they which feele and see them sinnes hauing this spirit are so mooued that they can neuer be at rest till in praier they be eased of the burthen of their sinnes A man may I graunt babble and speake many wordes but he shall neuer pray effectually before he haue this spirit of praier to make him crie Abba father For worldly commodities all can pray but learne to pray for the want of Christ. As we forgiue our debts 1. The Coherence THese wordes be a part of the fifth petition which is propounded with a condition Forgiue vs as we forgiue others and these words depend on the former as the reason thereof which seemes to be taken from the comparison of the lesse to the greater thus if we who haue but a sparke of mercie doe forgiue others then doe thou who art the fountaine of mercie forgiue vs but we forgiue others therefore doe thou forgiue vs. Thus Luke 11.4 hath it Forgiue vs our sinnes for euen we forgiue Rhem. Test. on Luk. 7. 47. the Papists take it otherwise who say Forgiue vs as we forgiue making our forgiuing a cause for which God is mooued to forgiue vs in temporall punishments whereas our forgiuing of men is onely a signe or effect that God doth forgiue vs. 2. The meaning 1. Quest. Whether is a man bound to forgiue all debts Ans. The word debt in this place is not vnderstood of debt that is ciuill and comes by lawfull bargaining but of hurts and dammages which are done vnto vs in our bodies goods or good name As for the former ciuill debts a man may exact them so he doe it with shewing of mercie 2. Quest. How may any man forgiue trespasses seeing God onely forgiues sinne Ans. In euery trespasse which any doe to their neighbours there be two offences one to God another to man In the first respect as it is against God and his commaundement it is called a sinne and that God onely forgiues in the other respect it is called an iniurie or dammage and so man may forgiue it When a man is robbed the law is broken by stealing the iniurie that is done is against a man that hath his goods stolne This iniury as it is an iniury a man may forgiue but as it is a sinne he can not but God onely 3. Quest. Whether may a man lawfully pray this petition and yet sue him at the law who hath done him wrong Ans. A man may in an holy manner
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
peruse What one shall then escape and say I can my selfe excuse In iudgement with thy seruant Lord oh enter not at all For iustified in thy sight not one that liueth shall And for thy pitie plentifull O Lord I thee intreat To grant me pardon for my sinne for it is wondrous great O Lord what earthly man doth know the errours of this life Then clense me from my secret sinnes which are in me most rife And keepe me that presumptuous sinnes preuaile not ouer me And then I shall be innocent and great offences flee To thee O Lord my God loe I doe stretch my crauing hands My soule desireth after thee as doth the thirstie lands As handmaids watch their mistris hands some grace for to atchiue So I behold thee Lord my God till thou doe me forgiue Lord turne thee to thy wonted grace my silly soule vptake O saue me not for my deserts but for thy mercie sake My soule why dost thou faint and quaile so sore with paine opprest With thoughts why dost thy selfe assaile so sore within my brest Trust in the Lord thy God alway and thou the time shalt see To giue him thankes with laud and praise for health restorde to thee For why his anger but a space doth last and slacke againe But in his fauour and his grace alway doth life remaine Though gripes of griefe and pangs full sore doe lodge with thee all night The Lord to ioy shall thee restore before the day be light The Lord is kind and mercifull when sinners doe him grieue The slowest to conceiue a wrath and readiest to forgiue And looke what pitie parents deare vnto their children beare Like pitie beares the Lord to such as worship him in feare The Lord that made me knowes my shape my mould and fashion iust How weake and fraile my nature is and how I am but dust O God create in me an heart vnspotted in thy sight And eke within my bowels Lord renue a stable spright With thy free spirit confirme thou me and I will teach therefore Sinners thy waies and wicked shall be turned to thy lore My soule is rauisht with desire and neuer is at rest But seekes to know thy iudgements hie and what may please thee best O would to God it might thee please my waies so to addresse That I might both in heart and voyce thy lawes keepe and confesse In righteousnes I doe intend my time and daies to serue Haue mercie Lord and me defend so that I doe not swerue And with thy sauing health O Lord vouchsafe to visit me That I the great felicitie of thine elect may see And with thy peoples ioy I may a ioyfull minde possesse And may with thine inheritance a glorying heart expresse The Lord the God of Israel be blest for euermore Let all the people say Amen praise ye the Lord therefore FINIS A TREATISE TENDING VNTO A DECLARATION WHETHER A MAN BE IN THE ESTATE OF DAMNATION OR IN THE ESTATE OF GRACE and if he be in the first how he may in time come out of it if in the second how he may discerne it and perseuer in the same to the ende Reuiewed and corrected by the Author The points that are handled be set downe in the page following 2. Pet. 1. vers 10. Giue all diligence to make your calling and election sure for if ye doe these things ye shall neuer fall Printed for I. P. and I. L. 1600. The Contents of the booke How farre a Reprobate may goe in Christian Religion The estate of a true Christian in this life which also sheweth howe farre the elect beeing called goe beyond all reprobates in Christianitie A Dialogue to the same purpose gathered out of the sauorie writings of Master Tindall and Bradford Howe a reprobate may performe all the religion of the Church of Rome The conflicts betweene Satan and a Christian. How the word of God is to be applied aright vnto the conscience Consolations for the troubled consciences of weake Christians A Declaration of certaine spirituall Desertions TO THE RIGHT WORSHIPFVL AND MY CHISTIAN FRIEND MASTER Valentine Knightly Esquire one of her Maiesties Iustices of peace in Northampton shiere SIr I pray you consider with me an especiall point of Gods word carefully to be waied it is this Many professors of Christ in the day of grace perswade themselues that they are in the estate of grace and so the true Church esteemeth of them too yet when the day of grace is past they contrariwise shall finde themselues to be in the estate of daÌ„nation remedilesse A dolefull case yet a most resolute trueth and the reason is plaine Men that liue in the Church are greatly annoyed with a fearefull securite and deadnes of heart by which it comes to passe that they thinke it enough to make a common protestation of the faith not once in all their life times examining themselues whether they be in the estate of grace before the eternall God or not And indeede it is a grace peculiar to the man Elect to trie himselfe whether he be in the estate of grace or not The further opening of the trueth of this point as also the daunger of it I haue enterprised in this treatise which I am willing to bestow on you both for the profession of the faith which you make as also for that Christian friendship you haue shewed to me Accept of it I pray you and vse it for your edification Thus I commend you to God and to the word of his grace that is able to builde you vp further and giue you an inheritance among them which are sanctified From Cambridge this 24. of Nouember 1589. Your Worships to command William Perkins To the Christian Reader GOod Reader it is a thing to be considered that a man may seeme both vnto himselfe and to the Church of God to be a true professour of the Gospel and yet indeede be none All professors that be of this sort are excellently described Luk. 8. vers 13. in thesâ— words And they which are vpon the stony grouÌ„d are they which when they shal heare receiue the word with ioy but hauing no roote beleeue for a time in the time of temptation goe away Where are to be noted three things First their faith in that they are said to beleeue for a season Secondly the fruits of that faith in that they are said to receiue the word preached with ioy Thirdly their vnsoundnesse in that they are compared to stony ground and in the time of temptation goe away Concerning their faith wheras the spirit of God saith that they doe beleeue these things are to be considered First that they haue the knowledge of the word of God Secondly that they both can and doe gâ—ue assent vnto the word of God that it is most true Thirdly
yet afterward alwaies he returned to his old by as againe Foelix trembled before Paul for all that he could not leaue his couetousnesse but euen then he sought for a bribe Secondly the reprobate◠when he repenteth he cannot come vnto God seeke vnto him he hath no power no not so much as once to desire to giue one litle sob for the remissiō of his sinnes if he would giue all the world he cannot so much as giue one rap at gods mercie gate that he may open to him He is very like a man vpon a racke who crieth roreth out for very paine yet cannot desire his tormentor to ease him of his paine Caine would haue bin void of his trembling but he could not aske pardon of his sinne from his heart neither could Saul or Iudas or now can the deuill XIV The reprobate may humble himselfe for some sinnes which he hath committed and may declare this by fasting and teares When Eliah reprooued Ahab for his Idolatrie and threatned him from the Lord it is said that when he had heard these words he rent his cloaths and put sackcloath vpon him and fasted and went softly in token of mourning and this humiliation stayed Gods wrath for a time XV. He may confesse his sinnes euen his particular sinnes before men but this is onely then when his soule is tormented for them and can find no ease For then he sticketh not to vtter his secret filthines to the hearing of all men to the open shaming of himselfe When God smote all that was in the fieldes of Egypt with haile then Pharao sent and called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for it is enough that there be no more mightie thunders c. So Iudas when he saw that Christ was condemned and felt an hell in his conscience brake out and said I haue sinned in betraying the innocent blood And the experience of these daies giueth fearefull examples for the proofe of this point XVI He hath often a desire to be like the children of God in happinesse and to be saued not because he hath any loue to the kingdom of God but because he is afraid of hell As Balaam ouerpressed with the feare of Gods iudgement praied thus Oh that my soule might die the death of the righteous and that my last end might be like his XVII The wicked in their distresse may pray to God and God may heare their praiers and grant them their request as the Israelites wickedly murmuring against God desired flesh in the wildernes God heard their crie and rained Quailes among them But god heareth the wicked after one sort them that feare him after another them that feare him he granteth their requests of loue and mercy to the other of indignation and anger As may appeare in the Israelites who when they were in eating of their Quailes and the meate was within their teeth God in his anger stroke thē with a sore plague And which is more strange then this God hath performed that which he hath promised to the vnbeleeuers though they refused to aske it at his hands euen then whē they were particularly commanded of this thing we haue a worthie example in King Achas who vtterly refused to haue a signe of his deliuerance and the confusion of his enemies when God offered it to him and yet the Lord deliuered him XVIII The reprobate may go further in the profession of religion◠and may seeme for a time to bee planted in the Church for he doth beleeue the promises of God made in Christ Iesus yet so that he cannot apply them to himselfe In this thing the elect and the reprobate differ The reprobate generally in a confused manner beleeueth that Christ is a Sauiour of some men he neither can nor desireth to come to the particular applying of Christ. The elect beleeueth that Christ is a Sauiour of him particularly The reprobates faith may perish in this life but the faith of the elect cannot The reprobate may be perswaded of the mercy and goodnes of God towards him for the present time in the which he feeleth it the elect is not onely perswaded of the mercies he presently enioyeth but also he is perswaded of his eternal election before the foūdation of the world and of his euerlasting life which yet he doth not enioy Yea if God would confound him and he saw nothing but present death and hell fire yet such is his nature that still hee would beleeue for faith and hope are not grounded vpon sense and feeling but are the euidence of those thing◠which were neuer yet seene or felt The life of the faithfull is hid in Christ as the sap in the root of the tree their life is not in sense feeling but in hoping and beleeuing which oftentimes are contrarie to mans sense and feeling XIX After that he hath receiued a generall and a temporarie faith in Gods heauenly word his most mercifull promises of euerlasting life cōtained therin by the power of the spirit of God he commeth to haue a tast in his heart of the sweetnes of Gods mercies and a reioycing in consideration of the election adoption iustification and sanctification of Gods children But what is this taste I expresse it thus after the meaning of Gods word Suppose a banquet prepared in which are many sweet and pleasant and daintie meats At this banquet such as are the bidden guests they must be set downe they see the meates they taste them they chaw them in their mouthes they digest them they are nourished fed and strengthened by them they which are not bidden to this feast may see the meats handle them and taste of them to feele how good they are◠but they must not eate and feede of them The first resemble the elect which truly eate digest are nourished by Christ vnto euerlasting life because they haue great aboundance of the vitall heat of Gods holy spirit in them and doe feele sensibly his grace vertue in them to strengthen them guide them The second sort truly resemble the reprobates which neuer in truth enioy Christ or any of his benefits appertaining to saluation but only see them and haue in their hearts a vanishing but no certen or sound feeling of them so that they may be changed and strengthened and guided thereby To vse another similitude The reprobates haue no more feeling and enioying of Christ and his benefits then those men haue of the sunne which see onely a glimmering of his light at the dawning of the day before it riseth Contrariwise the elect they haue the day-starre euen the Sunne of righteousnes Iesus Christ rising in their hearts the day spring from an high doth visit them the glorie of God doth rise vpon them they haue their eyes annointed
no doubt because through the dulnesse of his heart he cannot trie and examine himselfe therfore truly cannnot discerne of his estate whether he be in Christ or not and it may be thought that Sathan is readie with some false perswasion to deceiue him For this is his propertie that vpon whome God threatneth death there Sathan is bold to pronounce life and saluation as on the contrarie to those to whome God pronounceth loue and mercie to those I say he threatneth displeasure and damnation such malice hath he against Gods children XXXI And hereby it commeth to passe that an hypocrite may be in the visible Church and obey it in the word and discipline so be taken for a true member of Christ when as a man indeed regenerate may be excommunicate and end his life before he be receiued againe for this is the end of excommunication that the flesh that is the part vnregenerate may be destroyed and the spirit that is the part regenerate may be kept aliue in the day of the Lord. Now the man in whome is spirit and flesh must needes be the childe of God because this argueth that he hath the sanctifying spirit of Christ. Againe Paul when he biddeth the Corinthians to comfort the incestious man least through the sleight of Sathan he should be ouerwhelmed of ouer much heauines giueth men to vnderstand that he might haue ended his life in great extremitie of sorrowe before he had beene visibly receiued into the Church againe XXXII Though God will neuer adopt any reprobate yet by the adoption of the elect they may receiue profit For they find the blessing of God to be on them by reason that they dwel together haue societie with the children of God For Noahs sake euery one in his family is saued in the flood For lots cause the men of Zoar are preserued froÌ„ the fire And God would haue spared Sodom if there had bin but ten good men in it For Rahabs cause her family and kindred are at libertie in Iericho When Ioseph was in Putiphars house al things prospered well For Samuels cause the Israelites were deliuered from the Philistims And for Pauls cause they which were with him in the ship were preserued And againe a reprobate by meanes of the faith of either of his parents may be within Gods couenant and so may be made partaker of Baptisme one of the seales of the couenant For so God made his couenant with Abraham that he would be not onely his God but also the God of his seede after him which Paul expoundeth not of a few but of all nations Also he saith manifestly that those children either of whose parents are beleeuers are holy which holinesse is not inherent in their persons but onely outward and it is a spirituall prerogatiue graunted them of God in that he vouchsafeth them to be in his couenant whereby they are distinguished from the wicked and prophane men of the world XXXIII Besides this reprobates haue some prerogatiues of God as that lie is patient towards them that before he will destroy them he vseth many meanes to win them that they commonly spend all the daies of their liues in prosperitie insomuch that it is said of them in the Psalme that they goe in continual prosperitie vnto their death and pine not away as the children of God doe But after a certain time God in his iust iudgement hardneth their hearts blindeth the eyes of their minds he maketh their heads giddy with a spiritual drunkennes by the strength of their inward lusts as also by the effectuall opâ—ration of Satan they fall to open infidelitie contempt of Gods word and so run headlong to their own damnation and perish finally And in this they are like to hauks which so long as they liue are caried on the handes of noble men but when they are dead they are cast on the dunghill Iulian the Apostata was first a man learned and eloquent and professed the religion of Christ but afterward he fel and wrote a booke against the religion of Christ answered by Cyril on a time in a battell against the Persians was thrust into the bowells with a dart no man then knew how which dart he pulled out with his owne hand presently blood followed which as it gushed out he tooke it in his hand and flung it into the ayre saying Vicisti Galilâ—e vicisti O thou Galilean meaning Christ thou art the conquerour thou art the conquerour thus he ended his daies in blaspheming Christ whom he had professed The reason of this apostasie is euident Seede that is not deepely rooted in the earth at the beginning of the yeare springeth vp it is greene and bringeth forth leaues flowers and it may be some kind of fruit too when the heat of sommer commeth it parcheth the earth and the corne wanting deepe rooting and therfore wanting moysture withereth away Gods word is like seede which that it may bring forth fruit vnto euerlasting life it must be first receiued of the ground secondly it must be rooted the receiuing of it is when the minde vnderstandeth it and remembreth it he rooting of it is when being beleeued it pierceth to the heart and taketh hold of the affections This rooting is of two sorts the first is when the word rooteth but not deepe ynough as when the word is receiued into the minde and into the heart by the ioy of the heart but not with the residue of the affections The second is a deepe and liuely rooting of the word when the word is receiued into the minde and into the heart by the will and all the affections of the heart The first kind of rooting of the word befalleth to a reprobate who vnderstandeth and reioyceth in the promises of saluation yet he doth not put any confidence in them he can not rest in them he doth not reioyce that his name is written in the book of life he doth not work out his saluation with feare and trembling In a word his heart is in paâ—t softened to reioyce at the preaching of the word of God yet his heart is not opened as Lydias was nor enlarged as Dauid saith to imbrace the truth but the Elect he receiueth the word not onely into his mind least it should be only an imagination but also it is deepely rooted in his heart For 1 In sure confidence he resteth himselfe on Gods promise Rom. 8.38 Heb. 10.22 2 He hopeth and longeth to see the accomplishment of it 1. Thess. 1.10 3 He heartily loueth God for making such a promise to him in Christ. 1. Ioh. 4.10 4 He reioyceth in it and therefore doth meditate on it continually Luk. 10.20 Rom. 5.2 5 He hateth all doctrines which are against it 6 He is grieued when he doth any thing that may hinder the accomplishment of it Math. 26.75 7 He vseth the meanes to come to
saluation but with feare and trembling Phil. 2.12 8 He burneth with zeale of the spirit c. And so the rest of the affections are exercised about the promises of God in Christ and by this meanes is the deepe rooting of the word in the heart Thus it commeth to passe that the Reprobate falleth away from faith in the day of triall and temptation but the Elect cannot be changed XXXIIII Thus it appeareth how farre a reprobate may proceed in religion the consideration of this point I direct vnto two sorts of men Carnall gospellers and Papists Carnall gospellers are such among vs as know the word but obey it not or such as bearing a profession neither know it nor obey it And the best of these come short of reprobates in two points 1. In faith they come short of the deuill most of them The deuill beleeueth and trembleth but they contrariwise liuing in their sinnes beleeue and hope How comes this to passe The deuill knoweth the Gospel and the points of it and withall he beleeueth the terrible threatnings of the law and therefore trembleth Drowsie Protestants beleeue the Gospel as the deuill doth though he conceiues the points of it better then they doe as for the law and the threatnings thereof they doe not beleeue them and that makes them euen when they liue in their sinnes to hope and presume of mercie Therefore the deuill beleeues more of Gods word then they doe Secondly they come short of wicked men in outward obedience The young man not yet conuerted to Christ when he was bidden to keepe the commaundements of the second Table answered that he had kept them from his youth and therefore our Sauiour Christ looked vpon him and loued him although this externall obedience was not sufficient for Christ telleth him that one thing is wanting vnto him And in another place he saith except your righteousnes exceede the righteousnes of the Scribes and Pharisies you cannot enter into the kingdome of heauen Now the carelesse Gospeller is farre from performing this in so much that commonly he makes an open practise of sinne one way or other The causes of their carelesnes are first a perswasion that a man may repent when he will because the Scripture saith At what time soeuer a sinner doth repent him of his sinne from the bottome of his heart God will put all their wickednesse out of his remembrance But indeed late repentance is seldome true repentance and it may be iustly feared least that repentance which men when they are dying frame to themselues die also with them Secondly they flatter themselues imagining that the best man that is hath seuen falles euery day into grosse sinnes whereas the place which they abuse out of the Prouerbs The righteous man falleth seuen times in a day and riseth againe it is rather to be vnderstood of falls into affliction then falls into actuall sinnes Thirdly they deceiue themselues most falsly thinking small sinnes or hidden sinnes to be no sinnes and grossest sinnes in which they liue and lie most dangerously to be but sinnes of infirmitie XXXV By this which hath bin said the professours of Christian religion are admonished of two things First that they vse most painfull diligence in working their saluation in attaining to faith in dying to sinne in liuing to newnesse of life and that their hearts be neuer at rest till such time as they goe beyond all reprobates in the profession of Christ Iesus Seest thou how farre a reprobate may goe presse on to the straight gate with maine and might with all violence lay hold on the kingdome of heauen Slial Herod feare and reuerence Iohn Baptist and heare him gladly and wilt thou neglect the Ministers and the preaching of the word shall Pharao confesse his sinne nay shall Satan beleeue and tremble And wilt not thou bewaile and lament thy sinnes and thy wicked conuersation It behooueth thee to feare and take heed least wicked men and the deuill himselfe rise in iudgement and condemne thee For if thou shalt come short of the duties of a reprobate and doe not goe beyond him in the profession of the Gospel sure it is thou must looke for the reward of a reprobate The second thing is that the professour of the Gospell diligently trie and examine himselfe whether he is in the state of damnation or in the state of grace whether he yet beare the yoke of Satan or is the adopted child of God Thou wilt say this need not thou professest the Gospell and art taken for a Christian yet marke and consider that this often befalleth reprobates to be esteemed Christians and they are often so like them that none but Christ can discerne the sheepe from the goates true Christians from apparant Christians Wherefore it behooueth all men that shew themselues to be Christians to lay aside all pride and all selfeloue and with singlenes of heart to put themselues into the ballance of Gods word and to make iust triall whether in thē repentance faith mortification sanctification c. giue waight answerable to their outward profession which if they doe let them praise God if not let them with all speede vse the meanes that they may be borne anew to the lord and may be inwardly guided by his holy spirit to giue obedience to his will least in the day of Gods trial they start aside from him like a broken bow and fall againe to their first vncleannesse XXXVI To come to the second sort of men and to conclude let the most zealous Papist that is trie himselfe and his whole estate with a single heart as in the presence of Gods maiestie and he shall finde that by his whole religion and profession he doth come short of a reprobate or at the least not goe beyond him in these points before named The Lord open their eyes that they may see it Amen THE ESTATE OF A CHRISTIAN MAN IN this life which also sheweth how farre the Elect may goe beyond the Reprobate in Christianitie and that by many degrees I THe Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life for the praise of the glorie of his grace For this cause the Elect onely are saide to haue their names written in the booke of life II Whome God electeth them he calleth in the time appointed for the same purpose This calling of the Elect is nothing els but a singling and a seuering of them out of this vile world and the customes thereof to be citizens of the kingdome of glorie after this life And the time of their calling is tearmed in Scriptures the day of visitation the day of saluation the time of grace III. This seuering and choosing of the elect out of the worlde is then performed when God by his holy spirit indueth them with true sauing faith a wonderfull gift peculiar to the
known though indeed the minde of man is able to conceiue more then any Christian heart can feele and this is to be seene in Paul who vseth not only to deliuer the points of Gods word in a generall manner but also setteth them downe specially in his own experience So that the enlightning of the reprobate may be compared to the sight of the blind man who saw men walking like vnto trees that is in motion like men but in forme like trees and the elect are like the same blind man who afterward saw men a farre off cleerely II. Secondly the knowledge of the wicked puffeth them vp but the knoweledge of the godly humbleth them III. Lastly the elect besides the knowledge of Gods worde haue a free and franke heart to performe it in their liues and conuersations which no reprobate can haue for their illumination is not ioyned with true and sincere obedience By this it is easie to discerne of the illumination of Anabaptistes or Familists and many other which brag of the spirit VIII The second is the sight of sinne arising of the knowledge of the lawe To this Ieremie exhorteth the Iewes of his time saying Know thine iniquitie for thou hast rebelled against the Lord thy God c. The chiefe cauie of the sight of sinne is Christ by his holy spirit who detecteth the thoughts of many heartes iudgeth the world of sinne The manner of seeing our sinnes must bee to knowe them particularlie for the vilest wretch in the world can generally and confusedly say he is a sinner but that the sight of sinne may be effectuall to saluation it must be more special distinct euen in particular sinnes so that a man may say with Dauid My sinnes haue taken such hold of me that I am not able to look vp they are more in number then the haires of mine head therefore my heart hath failed me Againe a man must not barely see his particular sinnes but hee must also see the circumstances of them as namely the fearefull curses and iudgements of God which accompanie euerie sinne for the consciences of many tell of their sinnes in particular yet they cannot be humbled for them leaue them because they haue not seene that ougly taile of the curse of God that euery sinne draweth after it IX The meanes to attaine to the sight of sinne is by a diligent examination of a mans own selfe This was the practise of the children of Israel in affliction Let vs trie say they and search our waies and turne againe to the Lord. And Dauid giueth the same counsell to Sauls Courtiers Tremble and sin not examine your own heart on your bed be still This examination must be made by the commandements of the Law but specially by the tenth which ransacketh the heart to the very quick was the meanes of Pauls conuersion For he being a proud pharisie this commandement shewed him some â—innes which otherwise he had not knowne and it killed him that is it humbled him If so bee it that after examination a man cannot find out his sinnes as no man shal find out all his sinnes for the heart of man is a vast gulfe of sinne without either bottom or bank and hath infinit hidden corruptions in it then hee must in a godly iealousie suspect himselfe of his vnknowne sinnes as Dauid did saying Who can vnderstand his faults clense me from my secret faults And as Paul did I know nothing by my selfe yet I am not thereby iustified And good reason it is why men should suspect themselues of those sinnes which as yet they neuer sawe in themselues For that which is highly esteemed amongst men is abomination in the sight of God and the very Angels are not cleane in his sight X. The third is a sorrowe for sinne which is a paine and pricking in the heart arising of the feeling of the displeasure of god of the iust damnation which followeth after sinne This was in the Iewes after Peters first sermon and in Habacuck at the hearing of Gods iudgements When I heard saith he my belly trembled my lips shooke at thy voice rottennes entred into my bones and I trembled in my selfe that I might rest in the daie of trouble This sorrow is called the spirit of bondage to feare because when the spirit hath made a man see his sins he seeth further the curse of the Law and so he findes himselfe to bee in bondage vnder satan hell death and damnation at which most terrible sight his heart is smitten with feare and trembling through the consideration of his hellish and damnable estate This sorrow if it continue and increase to some great measure hath certain Symptomes in the bodie as burning heate rowling of the intralls a pining and fainting of the solide parts XI In the feeling of this sorrowe three things are to bee obserued The first all men must looke that it be seriously and soundly wrought in their hearts for looke as men vse to breake hard stones into many small peeces and into dust so must this feeling of Gods anger for sinne bruise the heart of a poore sinner and bring it to nothing And that this may be so sorrow is not to bee felt for a brunt but very often before the end of a mans life The godly man from his youth suffereth the terrors of god Iacob wrestling with the Angel gets the victorie of him but yet he is faine to goe halting to his graue and traile one of his loynes after him continually The paschall Lamb was neuer eaten without sowre hearbs to signifie that they which wil be free from the wrath of God by Iesus Christ must feele continually the smart and bitternesse of their owne sinnes The second all men must take heede least when they are touched for their sinnes they besnare their owne consciences for if the sorrowe bee somewhat ouer sharp they shall see themselues euen brought to the gates of hell and to feele the pangs of death And when a man is in this perplexitie he shall find it a most hard matter to be freed from it without the marueilous power and strength of Christ Iesus who only is able to helpe him and comfort him yea many when they are once plunged in this distresse and anguish of soule shall neuer escape it as may appeare in Cain Saul Achitophel Iudas now of late in Iohn Hoffmeister a Monke and Latomus who for the space of certaine daies neuer left crying that he was damned because that he had wilfully persecuted the Gospell of Christ and so he ended his life Therefore most worthie is Pauls counsell for the moderating of this sorrow It is sufficient saith he vnto the incestuous man that he was rebuked of many so that now contrariwise ye ought rather to forgiue him and comfort him least he should 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
that our Sauiour Christ teacheth euery one in his praier which he made before he craue any other thing either concerning God or himselfe to pray that Gods name may be sanctified For by this all Christians are taught that they are to ouerpasse all considerations of themselues their owne pleasure and profit their saluation or damnation and absolutely with an heartie affection to seek after the glorie of God in all their doings that as Gods glorie is most deare vnto himselfe so it may appeare also that it is most deare vnto them If any thinke it strange that Moses Paul or any other should be content to fall into miserie to loose their liues and to bee cast into eternall perdition in hell fire with reprobate and damned spirits rather then Gods honour should bee turned into dishonour and blasphemie let them consider that wonderfull is the power of true loue which makes all things easie which is as strong as the graue that ouercomes all and was neuer yet ouercome which is as a flaming fire that a whole sea of water cannot quench And the loue which these men had to God did so rauish them that they felt no feare of hell fire XXXIX The second affection is the feare of God a most excellent and wonderfull grace of God Salomon matcheth it yea and preferreth it too before all things in this world making it the end of al. Without it a man cannot be wise it is the first step to wisdome in it is assured strength also it is a welspring of life to eschew the snares of death The Churches of Iudea beeing in peace were edified and walked in the feare of GOD and were aboundantly filled with the comfort of the holy ghost In this feare of GOD there be two parts the first is a perswasion in the heart that a man is in Gods presence wheresoeuer he is and when he by infirmitie forgets GOD a drawing of himselfe into Gods presence As it was in Dauid I haue saith he set the Lord alwaies before me For he is at my right hand therefore I shall not slide And this his beeing in the presence of God he setteth down most excellently in the 139 Psalme Enoch walked with God Abraham is commanded to walke before God and to be vpright The second part of the feare of God is in Gods presence to stand in awe of him which is when a man takes heede to his waies least he offend God This aduise Dauid giues to Sauls Counsellers Stand in awe and sinne not Pharao commanded the Midwiues of Egypt to kill all the male children of the Israelites at their birth they did it not because they stoode in awe of God fearing to displease him And hence it is that the godly heare Gods word with feare and trembling XL. The third is the hatred and detestation of sinne because it is sinne and specially of a mans owne corruptions wherewith a Christian is so turmoyled that in regard of them and for no other cause he most hartely desireth to bee forth of this most miserable world that he may be disâ—urdened of his sinne leaue off to displease God Paul feeles in himselfe a laâ—ge masse of deadly corruption it makes him deeme himselfe most miserable and to mourne because he was not deliuered from it saying Oh miserable man that I am who shall deliuer me from this bodie of death Againe it is sinne that makes the Church coÌ„plaine that shee is blacke that the sunne hath looked vpon her and therefore shee cries Come Lord Iesus come quickly XLI The fourth is ioy of heart in consideratioÌ„ of the neerenes of presence of the terrible day of iudgement The reprobate either trembleth at the consideration of the day of iudgement or els in the securitie of his heart hee regardeth it not And when he shall see the signes of the comming of Christ his heart shal faile him for very feare he shall call the hills to fall vpon him but contrariwise the faithfull loue the second comming of Christ and therefore wait and long for it and when they shall see the signes of it they shall lift vp their heads because the full accomplishment of their redemption is at hand XLII The sanctification of the bodie is when all the members of it are carefully preserued from beeing meanes to execute any sinne and are made the instruments of righteousnes and holines So Paul prayed for the Thessalonians that they might know howe to possesse their vessels in holinesse and in honour and not in the lust of concupiscence as the Gentiles doe which know not God And Iob made a couenant with his eies not to look on a woman In whose example it appeareth how euery member is to be kept pure and holy XLIII If any humbled Christian finde not this measure of sanctification in himselfe yet let him not be discouraged For if any man haue a willingnesse and a desire to obey all Gods commandements he hath the spirit and he who hath the spirit is in Christ and he who is in Christ shall neuer see damnation And though he faile greatly in the action of obedience yet God will accept his affection to obey as obedience acceptable vnto him God will approoue of thee for his owne worke which hee hath wrought in thee and not reiect thee for thine XLIV From sanctification ariseth repentance For a man cannot hate his own sins before he be sanctified and he cannot truely repent for them before hee hate them Repentance is when a man turnes to GOD and brings foorth fruits worthy amendment of life This turning vnto God hath two parts The first a purpose and resolution of heart neuer to sinne any more but to lead a newe life This was in Dauid who fully purposed to keepes Gods commandements and applied his heart to fulfill his statutes vnto the ende And vnto this did Barnabas exhort the brethren at Antioch that with full purpose of heart they would cleaue vnto the Lord. The second part is an holy labour in mans life and conuersation to purifie and clense himselfe from sinne of this speaketh Iohn And euery one that hath this hope in him purgeth himselfe euen as he is pure This did Dauid practise as may appeare in that he said Certainely I haue clensed my heart in vaine and washed my handes in innocency If any maruaile how repentance followeth sanctification considering it is the first thing of all that the Prophets Apostles and Ministers of GOD preach vnto the people whome they would winne to Christ I answere that all other graces are more hidden in the heart wheras repentance is open and sooner appeareth to a mans owne selfe and to the eies of the worlde It is like the budde in the tree which appeareth before the leafe the blossome the fruite and yet in nature it is
the last for a man must bee renewed and come to an vtter disliking of his owne sinnes before hee will turne from them and leaue them XLV By this it may appeare that there is one manner of sinning in the godly another in the vngodly though they fal both into one sin A wicked man when he sinneth in his heart he giueth full consent to the sinne but the godly though they fall into the same sins with the wicked yet they neuer giue full consent for they are in their mindes wills and affections partly regenerate and partly vnregenerate and therefore their wills doe partly will and partly abhorre that which is euil according as Saint Paul saith of himselfe I delight in the lawe of God according to the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue c. And that the godly man neuer giueth full consent to sinne it is euident by three tokens First before he commeth to doe the sinne he hath no purpose nor desire to doe it but his purpose and desire is to doe the will of God contrarie to that sinne Secondly in the act or doing of the sinne his heart riseth against it yet by the strength of temptation and by the mightie violence of the flesh hee is haled and pulled on to doe wickednesse Paul sayeth of himselfe that hee was sold vnder sinne that is he was like a slaue who desireth to escape out of his masters handes and yet is faine in great miserie to serue him Thirdly after hee hath sinned he is sore displeased with himselfe for it and truely repenteth As Peter before the denying of his master had no purpose to doe it but rather to die in his cause In the act he had a striuing with himselfe as appeareth by this that first he answered faintly I knowe not what thou sayest and yet after whē the assault of Satan more preuailed he fell to swearing cursing and banning After his fall he repented himselfe and wept bitterly for it All was contrary in Iudas who went to betray his master with full intent and purpose for the deuil long tempting him vnto it entred into him that is made him yeelde and resolue himselfe to doe it Afterward when Christ was betrayed and condēned Iudas was not sorrowful for his sinne with a godly sorrow but in despaire of mercy hanged himselfe XLVI Fruits worthie of amēdment of life are such fruits as the trees of righteousnesse beare namely good workes for the doing of a good worke there bee three things requisite First it must proceede from iustifying faith For the worke cannot please God except the person please him and the person cannot please him without this faith Secondly it is to be done in obedience vnto Gods reuealed word To obey is better then sacrifice and to harken is better then the fat of Rams Thirdly it is to be referred to Gods glorie Whether ye eate or drinke saith Paul or whatsoeuer ye doe doe all to the glorie of God The speciall all workes of Christians which they and none but they truely performe are these fiue which follow XLVII The first is the good hearing of the word My sheepe saith Christ heare my voice and follow me And againe he which is of God heareth his voice And this was one note of the faithfull in the primitiue Church to assemble to heare the word This good hearing of the word is the sauing hearing that bringeth life eternall In this action Christians are vsually thus disposed Before they come to heare the word of God they make themselues readie to heare it as the men of Berea did who receiued the word with all readines This preparation standeth in two points First they disburden themselues of all impediments that like vnto runners in a race they may be swift to heare these impediments are sinne and troubled affections and they come with humble hearts as fooles that they may become wise Secondly they quicken vp themselues and come vnto the assemblies hungring and thirsting after the word of God as men do after meat and drinke When they are in hearing Gods word first their mindes are fixed and attentiue onely to that which is spoken as Lydias was Secondly they truly beleeue the word of God and carefully apply it to their owne soules Thirdly they feele the liuely power of it in themselues It is as salt in them to draw out their inward corruption it is to them the sword of the spirit and as a sacrificing knife in the hand of Gods minister by which their flesh is killed they are offered vp in a liuing sacrifice to God it is spirit and life to quicken and reuiue their soules that are dead in sin and the reason of this is plaine The word of God preached is as a cup of wine the true Christian is the Lords guest but he hath sauce of his own he bringeth his sugar with him namely his true faith which he tempereth and mingleth with Gods word and so it becommeth vnto him as a cup of sweet wine and as water of life Now the hypocrit because he bringeth no faith with him drinketh of the same but he findes the wine to be sowre and tart and void of rellish and in trueth it is vnto him as a cup of ranke poyson Againe they heare the worde of God as in Gods presence and therefore their hearts are full of feare and trembling And they receiue the Worde not as from man but as from Christ Iesus the onely Doctor of the Church And they regard not so much the Embassadour or his abilitie as the Embassage of reconciliation sent from the king of heauen After they haue heard the word they are bettered in knowledge in affection they remēber it meditate vpon it cōtinually that they may frame all their doings by it Worldly men vse to buy books of statutes to haue thē in their houses to read on that they may knowe how to auoid danger of law And so the faithfull do alwaies set before thē Gods word in al their doings it is their Counseller least they should come into danger of Gods displeasure XLVIII The second worke is the receiuing of the Sacraments of Baptisme once onely when a man is openly and solemnly admitted into the Church and of the Lords supper often The first sealeth vp to the heart of a Christian that he is vnited vnto Christ hath true felloship with him in beeing fully iustified before God inwardly sanctified The second serueth to seale vp in the heart of a Christian the continuall growing and increasing of the same graces This thing euery true beleeuer shall haue often experience of either in or after the receiuing of the Sacrament and yet it shal not be so alwaies for sometimes the Church beeing brought into
Christs wine seller shall fall into a swowne and not feele any refreshing there Yet the beleeuer is not to be dismayd if he feele not alwaies comfort presently after the Sacrament A sicke man feeles no comfort or nourishment when he eateth meate and yet it preserueth his life So the weake christian though he feele himselfe not nourished at the Sacrament by Christs bodie and blood yet he shall see in time that his soule shall be preserued thereby vnto euerlasting life Furthermore when a christian feeleth no comfort by the Sacrament let him then humble himselfe before the Lord more heartily then euer before confessing his sinnes and praying for increase of grace and then he shall feele the fruit of the Sacrament XLIX The third worke is a relieuing of the poore brethren in Christ proceeding of a brotherly kindnes towards them This is a speciall worke not to be done to all men alike as Saint Paul saith Doe good to all men but especially to them of the houshold of faith Directions for this matter are the faithfull of Hierusalem Who were all in one place and had all things common namely in vse And they sold their possessions and goods and parted them to all men as euery one had neede Also the brethren at Corinth in their extreame pouertie relieued the churches of Macedonia liberally not onely according to their power but also straining theÌ„selues beyond their power Yea this reliefe must goe further euen to the bestowing of a mans life if neede so require as Saint Iohn saith Hereby we haue perceiued loue that he laid downe his life for vs therefore we ought also to lay downe our liues for the brethren L. The fourth worke is true praier and Saint Luke setteth out the faithfull the children of God by this description That they call on the name of the lord As on the contrarie it is said of the wicked That they call not vpon God The true Christian calleth on the Lord in truth For the spirit of adoption which is the spirit of prayer is his Schoolemaster to teach him to doe it In praier he is thus disposed first before he praieth he is stricken with some feare and reuerence in regard of Gods maiestie for he considereth that praier is a familiar talking with God Secondly he is inwardly touched with a liuely feeling of his owne wants but especially he is vexed and grieued at his owne sinne and rebellion and this sense of his miserie is as a spurre to quicken his benummed heart Thirdly he humbleth himselfe before his God and laieth open his heart before the Lord shewing a feruent and longing desire to obtaine those things of which he findeth an extreame want in himselfe as the Prophet Dauid did whose desire was like the yawning of the drie ground and this proceedeth from the spirit of God which stirreth vp groanings in the heart which a man oftentimes for his life cannot expresse Fourthly when he maketh his request he doubteth not but by faith he beleeueth that God will grant his requests which he maketh according to his word The ground of his perswasion is double the first is Christ Iesus by whose merits as he hath obtained remission of sinnes so he looketh to obtaine all things else The other ground is the comfortable promises of God which he hath made that he will heare them who truely call vpon him Fiftly he praieth not for a brunt or two but he continueth in praier And although God seeme not to heare him at the first yet hee patiently waiteth on the Lord and still calleth vpon him LI. The fift worke is to walke in some lawefull calling with painefulnesse and vprightnesse so that in performing all the duties of it a man may keepe a good conscience before God and men Thus Dauid determined to walke in the gouernment of his house and kingdome I will doe wisely saith he in the perfect way till thou commest to me I will walke in the vprightnesse of mine heart in the middest of mine house I will set no wicked thing before mine eies I hate the work of them that fall away it shall not cleaue vnto me This sinceritie of Dauids behauiour in his calling made him bolde to offer himselfe to be tried not onely by men but much more by the Lord God himselfe and to bee punished accordingly Iudge me O Lord saith he for I haue walked in mine innocencie Prooue me O Lord and trie me examine my reines and mine heart So vpright and cleere was he in all his doings LII Thus much of faith and the benefits that come by faith Nowe followeth the spirituall exercise of a Christian in his manifold temptations which are in this life inseparable companions of grace The reason is because the deuil hateth Christ with a deadly hatred and sheweth this hatred in a continual persecution of his members as Saint Iohn saith the dragon was wroth with the woman and went and made warre with the remnant of her seede which kept the commandements of god and haue the testimonie of Iesus Christ. Now therfore as soone as Christ Iesus beginneth to shewe any token of his loue to any man the deuil contrariwise sheweth forth his enmitie and stirs vp his fellow champions the flesh and the world to warre against him for his confusion And furthermore the Lord in great wisdome permits temptations to the last ende of a Christian man life to trie his faith to purge him of sinne to humble him and to make him depend of his Maiestie to quicken and reuiue the graces of his spirit which otherwise would be dead and decay LIII The temptations of a Christian are specially sixe The first is when inwardly in his heart he is drawn away and intised by his owne concupiscence vnto any sinne The Christians exercise in temptation is a fight and battell betwixt the flesh and the spirit And this fighting standeth in foure things First the flesh stirs vp euil thoughts and desires as a burning furnace continually sendeth vp smoake and sparkes of fire and it eggeth a man forward to euil words and deeds according to that of S. Marke For from within euen from the heart of a man proceede euill thouâ—hts adulteries fornications murders thefâ—s couetousnesse wickednesse deceit vnâ—leannes a wicked eye backbiting pride foolishnesse II. The flesh hindereth and choketh the good motions and desires of the heart as Paul saith I see another law in my members rebelling against the lawe of my minde and leading me captiue to the lawe of sinne which is in my members Againe the same flesh mingleth euery good motion and desire with some corruptions so that the godly mislike the best thing they doe Esay saith of his owne and the peoples righteousnesse that it is but a menstruous cloute The praiers of the Saints must be
perfumed with sweete odours before they can assend vp sweete and sauorie into the nosthrils of God And Paul said of himselfe he did that which he disliked not that hee was ouertaken with grosse sinns but because when he was to do his dutie the flesh hindred him that he could not do that which he did exactly soundly according to his wil desire euen as a man who hath a iourney to goe his mind is to dispatch it in all haste yet when he is in his trauell he goes but slowely by reason of a lamenesse in his ioynts III. The spirit on the contrary kindles in the heart good motions and desires and puts a man forward to good words and deedes as it was in Dauid I will praise the Lord saith he who hath giuen me counsell my reines also teach me in the night season IV. The spirit rebukes a man for his euil intents and desires represseth the force of theÌ„ as it were nips them in the head Thus Esay describeth the inward motions of the spirit And thine eares shall heare a word behind thee saying this is the way walke ye in it when thou turnest to the right hand when thou turnest to the left And Saint Iohn saith The spirit iudgeth the worlde of sinne This was in Dauid who when he did any euill his heart smote him 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly In the godly when they are tempted to sinne there is a fight betweene the heart and the heart that is betweene the heart and it selfe In the wicked also there is a fight when they are tempted to sinne but this fight is onely betweene the heart and the conscience The wicked man whatsoeuer he is hath some knowledge of good and euil and therefore when he is in doing any euil his conscience accuseth checketh and controuleth him and hee feeles it stirring in him as if it were some liuing thing that crauled in his body gnawed vpon his heart and therupon he is very often grieued for his sins yet for all that he liketh his sinnes very well and loueth them and could finde in his heart to continue in them for euer so that indeed when he sinneth hee hath in his heart a striuing and a conflict but that is onely betweene himselfe and his conscience But the godly haue an other kind of battel and conflict for not only their consciences pricke them and reproue them for sinne but also their hearts are so renewed that they rise in hatred and detestation of sinne when they are tempted to euill by their flesh and Satan they feele a lust and desire to doe that which is good LIV. The second temptation is a disquietnes in the heart of a Christian because he cannot according to his desire haue fellowship with Christ Iesus he is exercised in this temptation on this manner I. Christ lets him see his excellency and howe he is affected towards him II. Then the Christian considering thisâ— desireth Christ his righteousnesse III. He delighteth himselfe in Christ and hath some enioying of his benefits IV. Then he comes into the assemblie of the Church as into Gods wine-seller that in the word and Sacraments he may feele a greater measure of the loue of Christ. V. But he falls loue-sicke that is hee becomes troubled in spirit because he cannot enioy the presence of Christ in the sayd manner as he would VI. In this his spiritual sicknes he feeles the power of Christ supporting him that the spirit be not quenched and he heares Christ as it were whispering in his heart as a man speakes to his friend when hee is comming towards him a farre off VII After this Christ comes neerer but the Christian can no otherwise enioy him then a man enioyes the company of his friend who is on the other side of a wall looking at him through the grate or latteise VIII TheÌ„ his eies are opened to see the causes why Christ so withdraws himselfe to be his owne securitie and negligence in seeking to Christ his slacknes in spirituall exercises as in prayer and thanksgiuing the deceitfulnes and malice of false teachers IX Then he comes to feele more liuely his fellowship with Christ. X. Lastly he prayeth that Christ would continue with him to the end LV. The third temptation is trouble of minde because there is no feeling of Christ at all who seemeth to be departed for a time The exercise of a Christian in this tentation is this 1 The poore soule lying as a man desolate in the night without comfort seekes for Christ by priuate praier and meditation but it will not preuaile 2 He vseth the helpe counsell and prayer of godly brethren yet Christ cannot be found 3 Then he seekes to godly ministers to receiue some comfort by them by their meanes he can feele none 4 After that all meanes haue bin thus vsed and none will preuaile then by Gods great mercie when he hath least hope he findes Christ and feeles him come againe 5 Presently his faith reuiueth and laieth fast hold on Christ. 6 And he hath as neere fellowship with Christ in his heart as before 7 Then comes againe the ioy of the holy Ghost and the peace of conscience as a sweete sleepe falls vpon him 8 Then his heart ariseth vp into heauen by holy affections and praiers which do as pillars of smoake mount vpward sweete as myrrhe and incense 6 Also he is rauished therâ—â—ith the meditation of the glorious estate of the kingdome of heauen 10 Hee labours to bring others to consider the glorie of Christ and his kingdome 11 After all this Christ reueales to his seruant what his blessed estate is both in this life and in the life to come more cleerely then euer before and makes him see those graces which he hath bestowed on him 12 Then the Christian praieth that Christ would breath on him by his holy spirit that he may bring forth the fruits of those graces which are in him 13 Lastly Christ granteth him this his request LVI The fourth temptation is securitie of heart rising of ouermuch delight in the pleasures of the worlde The exercise of a Christian in this temptation is this 1 He slumbers and is halfe asleepe in the pleasures of this world 2 Christ by his word and spirit labours to withdrawe him from his pleasures and to make him more hartily receiue his beloued 3 But he delayeth to doe it beeing loath to leaue his â—ase and sweete delights 4 Then Christ awakes him and stirres vp his heart by making him to see the vanitie of his pleasures 5 He then begins to be more earnestly affected towards Christ. 6 With sorrowe he sets his heart to haue fellowship with Christ after his old manner and this
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
by the law Now then this good work of God to my saluation standeth in two points the working of the law the working of the gospel the preaching of the law was a key that bound and damned my conscience the preaching of the gospel was another key that loosed me againe These two salues I meane the lawe the gospel vsed God and his preacher to heale cure me a wretched sinner withall The law did driue out my disease and made it appeare was a sharp salue and fretting corrasiue and killed the dead flesh and loosed and drew the sore out by the root and all corruption It pulled from me all trust and confidence I had in my selfe and in mine owne works merits deseruings and ceremonies and robbed me of all my righteousnesse and made me poore It killed me in sending me downe to hell and bringing me almost to vtter desperation and prepared the way of the Lord as it is written of Iohn Baptist. For it was not possible that Christ should come vnto me as long as I trusted in my selfe or in any worldly thing or had any righteousnes of mine own or riches of holy works Then afterward came the gospel a more gentle plaister which suppled and swaged the woundes of my conscience and brought mee health it brought the spirit of God which loosed the bandes of Satan and coupled me to God and his will through a strong faith and feruent loue Which bandes were to stroÌ„g for the deuill the world or any creature to loose And I a poore and wretched sinner felt so great mercie that in my selfe I was most sure that God would not forsake me or euer withdraw his mercy loue froÌ„ me And I boldly cryed out with Paul saying Who shall separate me from the loue of God c. Finally as before when I was bound to the deuil his will I wrought all manner of wickednes for I could do no otherwise it was my nature euen so now since I am coupled to God by Christs blood I do good freely because of the spirit this my nature And thus I trust I haue satisfied your fiâ—st demaÌ„d Timoth. Yea but me thinkes you doe too much condemne your selfe in respect of sinne For I can remember that from your childhood you were of a good and gentle nature and your behauiour was alwaies honest and ciuil you could neuer abide the companie of them that were roysters and ruffians swearers and blasphemers and contemners of Gods word and drunkards which nowe are tearmed good fellowes And your dealing with all men hath bin euer commended for good faithfull and iust What meane you then to make your selfe so abominable and accursed and to say you were so whollie addicted vnto wickednesse and your will so fearefully and miserably in captiuitie vnto the will of the deuil Euseb. Brother Timothie I knowe what I say God giue me grace to speak it with more liuely feeling of my weaknes and with a more bitter detestation of my sin By nature through the fall of Adam am I the child of wrath heire of the vengeance of God by birth yea and so from my first conception and I had my fellowship with the damned deuils vnder the power of darkenesse rule of Satan while I was yet in my mothers wombe and although I shewed not the fruits of sinne as soone as I was borne nor long after yet was I full of the naturall poison from whence al wicked deedes doe spring and cannot but sinne outwardly as soone as I am able to worke be I neuer so young if occasion be giuen for my nature is to sinne as is the nature of a serpent to sting and as a Serpent yet young or yet vnbroughtforth is full of poison and cannot afterward when time and occasion is giuen but bring foorth the fruites threreof And as an adder a toade or a snake is hated of man not for the euill it hath done but for the poison that is in it and hurt which it cannot but doe so am I hated of God for that naturall poison which is conceiued and borne with me before I doe any outward euill And as the euill which a venemous worme doth maketh it not a serpent but because it is a venemous worm therfore doth it euill and poisoneth euen so doe not our euill deedes make vs euil first but because we are of nature euill therefore doe we euill and thinke euil to eternall damnation by the lawe and are contrarie to the will of God in our will and in all things consent vnto the will of the fiend Timoth. As yet I neuer had such a feeling of my sinne as you haue had and although I would be loath to commit any sinne yet the Law was neuer so terrible vnto me condemning me pronouncing the senteÌ„ce of death against me and stinging my conscience with feare of euerlasting paine as I perceiue it hath bin vnto you therefore I feare oftentimes least my profession of religion should be onely in truth meere hypocrisie I pray you let me heare your mind Euseb. A true saying it is that the right way to goe vnto heauen is to sayle by hell and there is no man liuing that feeleth the power and vertue of the blood of Christ which first hath not felt the paines of hell But yet in these paines there is a difference and it is the will of God that his children in their conuersion shall some of them feele more and some lesse Ezechias on his death bed complaineth that the Lord breaketh his bones like a Lion that hee could not speak by reason of paine but chattered in his throat like a Crane mourned like a Doue Iob saith that God is his enemie and hath set him vp as a marke to shoot at and that the arrowes of the Almightie are vpon him and that the poyson of them hath drunke vp his spirit Dauid bewaileth his estate in many Psalmes but especially in the 130. Psalme where he beginneth on this manner Out of the deepe places haue I called vnto thee O Lord which is as though he should say O my poore soule fall not flat downe vexe not thy selfe out of measure the burden of thy sinnes presse thee sore indeede but be not for al that quite ouerwhelmed thou art thrust down so low into the depth of deepes that thou hadst neede crie aloud to be heard of him which dwelleth in the highest heightes and the euer burning hell fire is not farre from that lake whither thine iniquities haue plunged thee so that thou maiest perceiue as it were the Eccho of their cries and desperate howlings which be there cast out of all hope of euer comming forth But the Lord which bringeth forth euen to the borders of hell his best beloued when they forget theÌ„selues knoweth also how well to bring them backe againe Goe no further then downeward but lift vp thy heart together with thine eie and seeke vnto the
set vp his Sacrament as a signe vpon a high hill whence it may be seene on euery side farre and neere to call againe them that be runne away And with this Sacrament he as it were clocketh to them as a hen doth for her chickens to gather them vnder the wings of his mercy and hath commaunded his Sacrament to be had iâ—â— continuall vse to put vs in minde of his continuall mercie laid vp for vs in Christ blood and to witneâ—â—e and teâ—tifie it vnto them and to be the seale thereof For the Sacrament doth much more liuely print the faith and make it sinke downe into the heart then doe bare wordes onely Now when the words of the testament and promises are spoken ouer the bread this my bodie that was broken for you this is my bloode that was shed for you they confirme the faith but much more when the Saâ—rament is seene with the eies and the bread broken the wine powred out looked on yet more when I taste it smell it As you see when a man maketh a promise vnto another with light words betweene themselues and so they departed he to whome the promise is made beginneth to doubt whether the other spake earnestly or mocked and doubteth whether he will remmber his promise to abide by it or no. But when any man speaketh with aduisemeÌ„t the words are more credible if he sweare it confirmeth the thing more and yet the more if he strike hands if he giue earnest if hee call record if he giue hand writing seale it so is he the more and more beleeued for the heart gathereth lo he spake with aduisement deliberation and good sadnesse he clapped hands called record and put to his hand and seale the man cannot be so faint without the feare of God as to denie all this shame shall make him abide his promise though hee were such a man as I could not compell him if hee would denie it And thus we dispute god sent his sonne in our nature made him feele our infirmities and named his name Iesus that is a Sauiour because he should saue his people from their sinnes and after his death he sent his Apostles to preach these glad tydings to thrust them in at the eares of vs set vp a Sacrament of them to testifie them and to seale them and to thrust them in not at the eares onely by rehearsing the promises of the testament ouer its neither at our eies only in beholding it but beat them in through our feeling tasting and smelling also and to be repeated daiely and to be ministred to vs. He would not thinke we make halfe so much a do with vs if he loued vs not and would not haue his Sacrament to be a witnesse and testimonie betweene him and vs to confirme the faith of his promises that wee should not doubt in them when we looke on the seales of his obligations wherewith he hath bouÌ„d himselfe and this to keepe the promises and couenants better in mind and to make them the more deepely to sinke into our hearts and bee more earnestly regarded Timoth. Considering that this which you say is too plaine great shame it is that there is such neglect of the Sacrament as there is and that it is so seldome vsed but surely want of faith and the securitie which ouerspreadeth this our countrie is the cause of it the Lord if it be his will remooue the same Now let me heare a little how you lead your life and haue your conuersation among men Euseb. I haue my conuersation among men as sincere as I can in righteousnes and holines which is after Gods commandements our Sauiour saith Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Timoth. It is but a dim light which we can carrie before men and small are our good workes and to be esteemed of no value if wee were preachers or rich men or noble men then we might saue soules giue good counsell helpe many by your almes but you and I are poore men of base birth and of lowe degree how can we then doe any good workes Euseb. As touching good workes by that measure of knowledge that god hath giuen me I thinke that all workes are good which are done according to the obedience of Gods law in faith and with thanksgiuing to God and with a minde desirous of his glorie alone and I thinke that I or any man els in doing them please God whatsoeuer I doe within the lawe of God as when I make water And trust me if either wind or water were stopped I should feele what a pretious thing it were to doe either of both and what thankes ought to bee giuen God therefore Moreouer I put no difference betweene workes but whatsoeuer commeth into my hands that I doe as time place and occasion giueth and according to my degree For as touching to please God there is no worke better then other God looketh not first on my workes as the worlde doth or as though he had neede of them but God looketh first on my heart what faith I haue to his word how I beleeue him trust him and howe I loue him for his mercie that he hath shewed to me hee looketh with what heart I worke and not what I worke how I accept the degree he hath put me in not of what degree I am Let vs take example You are a minister and preach the word I am a kitchin boy and wash my masters dishes Of the Ministery harke what the Apostle saith If I preach I haue naught to reioice in for necessity is put vpon me If I preach not the gospel as who should say God hath made me so woe is to me if I preach not If I do it willingly saith he then I haue my reward that is then I am sure that Gods spirit is in me and that I am elect to eternall life If I doe it against my will the office is committed to me that is I doe it not of loue to God but to get a liuing thereby and for a worldly purpose and had rather otherwise liue then doe I that office which God hath put vpon me but doe not please God So then if you preached not or in preaching had not your heart aright you minisâ—er the office and they that haue the spirit of God heare his word yea though it were spoken by an Asse and the woe belongeth to you but and if you preach willingly with a true heart and conscience to God then you shall feele the earnest of eternal life and the working of the spirit of God in you and your preaching is a good worke in you Now I that minister in the kitchin and am but a kitchin boy receiue all things at the hand of God know that God hath put me in such an office submit my selfe to his wil and serue my master not as a
not that I am none of his child and therfore that I haue no faith Minister You are in no other case then Dauid himself who made the same complaint I am weary of crying my throat is drie mine eies faile whiles I waite for my God Christian. But Dauid neuer praied so many yeares without receiuing an answer as I haue done Minister Good Zacharie waited longer on the Lord before he granted his request then euer you did it is like he praied for a child in his younger yeres yet his praier was not heard before hee was olde And further you must note that the Lord may heare the praiers of his seruants and yet they be altogither ignorant of it For the maner that God vseth in granting their requests is not alwaies known as may appeare in the example of our Sauiour Christ Who in the daies of his flesh did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared And yet wee knowe that hee was not freed from that cursed death but must needes suffer it How then was he heard On this manner hee was strengthened to beare the death he had an Angel to comfort him he was afterward freed frō the sorrowes of death And so it is with the rest of Christs bodie as it was with the head Some beeing in want pray for temporall blessings God keepes them in this want and yet he heares their prayers in giuing them patience to abide that want Some beeing in wealth and aboundance pray for the continuing of it if it be the will of God The Lord flings them into a perpetuall miserie and yet he heares their praiers by giuing them blessednes in the life to come You pray for the increase of faith and repentance and such like graces you feele no increase after long praier yet the mercifull God hath no doubt heard your praier in that by delaying to performe your request he hath stirred vp in you the spirit of praier he hath humbled you made you feele your owne wants the better to depend on his mercie for the beginning and increasing of euery spirituall grace Christian. The fourth thing that troubles me is that I cannot feele faith purifie my heart and to worke by loue in bringing forth liuely fruits Minister If this be so continually that faith brings forth no fruite it is very dangerous and argueth a plaine want of faith yet for a certaine time it may be so faith hath not onely a spring time and a summer season but also a winter when it beareth no fruite And there is many a true Christian like the bruised reed that is ouerturned with euery blast of wind and like the flaxe that hath fire in it which by reason of weakenes giues neither heat nor light but only a smoke Christian. Thus much shall suffice for my first temptation wherein I take my selfe satisfied now if you please I will be glad to rehearse the second Minister I am content let vs heare it Christian. I am afraid least I haue not truely repented and therefore that all my profession is onely in hypocrisie Minister What mooueth you to thinke so Christian. Two causes especially the first is they which repent leaue off to sinne But I am a miserable sinner I doe continually displease God by my euil thoughts words and deedes Minister You need not feare For where sinne aboundeth that is the knowledge and feeling of sinne there grace aboundeth much more Christian. I find not this in my selfe Minist But yet you find thus much in your selfe those corruptions which you feele and those sinnes that you commit you hate them you are displeased with your selfe for them and you endeauour your selfe to leaue them Christian. Yea that I doe with all my heart Minister Then how miserable soeuer you feele your selfe by reason of the masse of your sin yet you are not subiect to condemnation but shall most certainly escape the same Take this for a most certaine trueth that the man that hates and dislikes his sinnes both before and after he hath done them shal neuer be damned for them Christian. I am euen heart sicke of my manifold sinnes and infirmities and these good words which you speake are as flaggons of wine to refresh my weary laden and weltring soule I haue begun to flee sinne and to detest it long agoe I haue beene oft displeased with mine infirmities and corruptions when I offend God my heart is grieued I desire to leaue sinne I flee the occasions of sin I would faine fashion my life to Gods word I pray vnto God that hee would giue me grace so to doe yet which is my griefe by the strength of the flesh by the sleights power of Sathan I am often ouertaken fal maruellously both by speech and by deede Minister Haue courage my good brother for whereas you haue an affection to doe the things that are acceptable vnto God it argueth plainely that you are a member of Christ according to that of Paul They which are of the spirit sauour the the things of the spirit Well then if Sathan euer obiect any of your sins to you make answer thus that you haue forsaken the first husband the flesh haue espoused your selfe to Christ Iesus who as your head husband hath taken vpon him to answer your debts and therefore if he vrge you for thē refer him ouer vnto Christ. For there is no sute in law against the wife the husband liuing yea I adde further if you be ouercarried with Satans tēptations and so fall into any sinne you shall not answer for it but Sathan it shal surely be reckoned on his score at the daie of iudgemēt for he was the author of it if you fall by the frailtie of your flesh it shal perish therefore but you shal still haue Christ your aduocate Christian. Indeede as you say I haue in me an affection to please God but when I come to performe my obedience there I faile Minister Therfore marke this further As long as the children of god are i◠this life God regardeth more the affection to obey then the obediēce itself And they shall be vnto me saith the Lord of hosts in that day I shall doe this for a flocke and I will spare them as a man spares his own sonne that serueth him The father when he shall set his child to doe any busines though he doe it neuer so vntowardly yet if he shewe his good will to doe the best he can his father wil be pleased and so it is with the Lord toward his children you looke to haue some perfection in your selfe but in this life you shall receiue no more but the first fruits of the spirit which are but as a handfull of corne in respect of the whole corne fielde and as for the accomplishment of your
redemption you must waite for it till after this life you would bee kissed with the kisses of Christs mouth but here in this worlde you must bee content if you may with Marie Magdelen kisse his feete For the perfection of a Christian mans life standes in the feeling and confession of his imperfections And as Ambrose saith obedience due to God standes more in the affection then in the worke Christian. But why will God haue those whome hee hath sanctified labour still vnder their infirmities Minister The causes are diuers First hereby he teacheth his seruants to see in what great neede they stand of the righteousnes of Christ that they may more carefully seeke after it Secondly he subdueth the pride of mens heartes and humbleth them by counteruailing the graces which they haue receiued with the like measure of infirmities Thirdly by this meanes the godly are exercised in a continuall fight against sinne and are daily occupied in purifying themselues Christian. But to goe on forward in this matter there is another cause that makes me feare least I haue no true repentance Minister What is that Christian. I oftentimes find my selfe like a very timberlog voide of all grace and goodnes froward and rebellious to any good worke so that Iâ— feare least Christ haue quite forsaken me Minist As it is in the strait seas the water ebs and flowes so is it in the godly in them as long as they liue in this worlde according to their owne feeling there is an accesse recesse of the spirit Otherwhiles they be troubled with deadnes and dulnes of heart as Dauid was who praied to the Lord to quickeâ— him according to his louing kindnes that he may keepe the testimonies of his mouth And in another place he saith that Gods promises quickened him Which could not be vnles he had beene troubled with great dulnes of heart Againe sometimes the spirit of God quite withdraweth is selfe to their feeling as it was in Dauid In the day of my trouble saith he I sought the Lord and my soule refused comfort I did think vpon god and was troubled I praied and my spirit was ful of anguish Againe Will the Lord absent himselfe for euer and will he shewe no more fauour hath God forgotten to be mercifull c. The Church in the Canticles complaineth of this In my bed I sought him by night whome my soule loued I sought him but I found him not And againe My wellbeloued put in his hand by the hole of the doore and my heart was affectioned towards him I rose vp to open to my welbeloued and my hands did drop down mirrhe my fingers pure mirrhe vpon the handles of the barre I opened to my welbeloued but my welbeloued was gone and past mine heart was gone when he did speake I â—ought him but I could not finde him I called but he answered me not Contrariwise God at some other times sheds abroad his loue most aboundantly in the hearts of the faithfull and Christ lieth betweene the breasts of his Church as a posie of myrrhe giuing a strong smell Christian. But how can he bee a Christian that feeles no grace nor goodnes in himselfe Minister The child which as yet can vse no reason is for all that a reasonable creature and the man in a swowne feeles no power of life and yet hee is not dead The Christian man hath many quames come ouer his heart and he fals into many a swown that none almost would looke for any more of the life of Christ in him yet for all that he may bee a true Christian. This was the state of Peter when he denied our Sauiour Christ with cursing and banning his faith onely fainted for a time it failed not Christian. I haue now opened vnto you the chiefe things that troubled me and your comfortable answers haue much refreshed my troubled minde The God of all mercie and consolation requite you accordingly Minister I haue spoken that which God out of his holy word hath opened vnto me if you find any helpe thereby giue God the praise therfore carrie this with you for euer that by many afflictions both in the bodie and the minde you must enter into the kingdome of heauen Raw flesh is noysome to the stomack is no good nourishment before it be â—odden and vnmortified men and womeÌ„ be no creatures fit for God and therefore they are to be soaked and boyled in afflictions that the fulsomnes and rankenes of their corruption may be delayed and that they may haue in them some relish acceptable vnto God And to conclude for the auoiding of all these temptations vse this sweete praier following which that godly Saint Master Bradford made Oh Lord God and deere father what shall I say that feele all things to bee in manner with me as in the wicked Blind is my minde crooked is my will peruerse concupisceÌ„ce is in me as a spring of stinking puddle O how faint is faith in me how little is my loue to thee or thy people how great is my selfe loue how hard is my heart by reason whereof I am mooued to doubt of thy goodnesse towards me whether thou art my mercifull father and whether I be thy child or no indeed worthily might I doubt if that the hauing of these were the cause not the fruit rather of thy children The cause why thou art my father is thy merciful goodnesâ— grace trueth in Christ Iesus which cannot but remaine for euer In respect whereof thou hast borne me this good wil to bring me into thy Church by baptisme and to accept me into the number of thy children that I might be holy faithfull obedient and innocent and to call me diuers times by the ministerie of thy word into thy kingdome besides the innumerable other benefits alwaies hitherto powred vpon me All which thou hast done of this thy good will which thou of thine owne mercie barest to me in Christ before the world was made The which thing as thou requirest straightly that I should beleeue without doubting so wouldest thou that I in all my needs should come vnto thee as to a father make my mone without mistrust of beeing heard in thy good time as most shall make to my comfort Loe therefore to thee deare father I come through thy sonne our Lord our Mediatour and Aduocate Iesus Christ who sitteth on thy right hand making intercession for me I pray thee of thy great goodnes and mercie in Christ to be mercifull to me a sinner that I may indeed feele thy sweet mercie as thy child the time oh deare father I appoint not but I pray thee that I may with hope still expect and looke for thy helpe I hope that as for a little while thou hast left me so thou wilt come and visit me and that in thy great mercie whereof I haue great neede by reason of my great miserie Thou
exhorted him constantly to sticke to the same to play the man nothing doubting but the Lord in his good time would visit him satisfie his desire with plentie of consolation c. The next day when the time came of the martyrdome as he was going to the place and was now come to the sight of the stake although all the night before praying for strength and courage he could feele none suddenly hee was so replenished with the holy Ghost that he cried out clapping with his handes to Austine saying with these wordes Austine he is come he is come c. and that with such ioy and alacritie as one seeming rather to be risen from some deadly danger to libertie of life then as one passing out of the world by any paines of death Desertion in sinne is when God withdrawing the assistance of his spirit a man is left to fall into some actuall and grieuous sin And for all this no man is to thinke that God is the author of sin but onely man that falleth Satan A resemblance of this trueth we may see in a staffe which if a man shall take set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his hand though he neuer push it down it falls of it selfe In this desertion was the good king Hezechiah of whom the holy Ghost speaketh thus Hezechiah prospered in all his waies therefore dealing with the Ambassadours of the Princes of Babel which set to him to enquire of the wonder which was done in the land God left him namely to the pride of his heart to exalt himselfe in tempting him that hee might trie out all that was in his heart To this place appertaine Noes drunkennes Dauids adulterie Peter deniall of Christ. The reason of such desertions may be this If a patient shal be grieuously sicke the phisition will vse all manner of meanes that can be deuised to recoâ—er him if he once come to a desperate case the phisition rather then hee will not restore him will imploy all his skill he will take poyson and so temper it and against the nature thereof he will make a soueraigne remedie to recouer health The elect children of God are diseased with an inward hidden and spirituall pride whereby they affect themselues and desire to bee something in themselues forth of Christ and this sinne is very dangerous firstâ— because when other sinnes die in a man this secret pride gets strength for Gods grace is the matter of pride in such wise that a man will be proude because he is not proud for example if any shall be tempted of the deuill to some proud behauiour and by Gods grace get the victorie then the heart thus thinketh Oh thou hast done well thou hast foiled the enemie neither pride nor any other sinne can preuaile against thee such and such could neuer haue done so and a very good man shall hardly be free from such kinde of motions in this life Secondly there is no greater enemie to faith then pride is for it poisoneth the heart and maketh it vncapable of that grace so loÌ„g as it bereth any sway for he that will beleeue in Christ must be annihilated that is he must be bruised and battered to a flat nothing in regard of any liking or affection to himself that he may in spirit mount vp to heauen where Christ sits as the right hand of the father as it were with both the handes of faith graspe him with all his blessed merits that he may be wisdome righteousnes sanctification redemption life good works whatsoeuer good thing he is neither in nor by nor for himself but euery way forth of himself in Christ. Now this blessed coÌ„ditioÌ„ of a beleeuing heart by naturall selfe-loue and self-liking is greatly hindered God therefore in great mercy to remedie this dangerous corruption lets his elect seruantes fall into trouble of mind and conscience if they happily be of greater hardnes of heart into some actuall sinne and so declaring his wonderfull mercie in sauing them he is faine against his mercie to bring them to his mercie by sinne to saue them from sinne By this meanes the Lord who can bring light out of darknes makes a remedie of sinne to slay pride that inuincible monster of many heads which would slay the soule Though this be so yet none must hereupon venter to commit any sinne against Gods commandements least in so doing they cast awaie their soules For the godly man though he fall into sinne yet it is against his purpose and it makes his heart to bleede and the course of his life shall bee alwaies vpright and pleasing vnto God because he is led by the spirit of God The ends for which god vseth desertioÌ„s are three the first is the chastismeÌ„t of sins past in the former part of mans life that he may search them out consider theÌ„ be hartily sorrowfull for theÌ„ for this end was Iobs triall Trou writest saith he bitter things against me makest me to possesse the sins of my youth The second end is that God may make triall of the present estate of his seruants not that he is ignorant what is in man but because hee would haue all men know themselues To this effect saith Moses And thou shalt remember all the way which the Lord thy God led thee in the wildernesse for to humble thee and to prooue thee to knowe what was in thine heart whether thou wouldst keepe his coÌ„mandements or no. This also was the end why the Lord left Ezechias to proue and trie what was in his heart This trial by desertion serueth for two purposes for otherwhiles the Lord vseth it for the manifestation of some hidden sin that the godly may be deeplier humbled and craue more earnestly pardon of that and other sins For as the begger is alwaies mending and peecing his garment where he findes a breach so the penitent and beleeuing heart must alwaies bee exercised in repairing it selfe where it findes a want Againe ofttimes this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankefull for them and feele an increase of theÌ„ in the heart The good husbandmaÌ„ cuts the branches of the Vine not that he hath a purpose to destroy them but to make them beare more fruit In the CaÌ„ticles when Christ left his spouse then shee riseth out of her bed shee opens the doore her hands drop mirrhe on the barre of the doore then further she seekes calls for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy faâ—e and I was troubled Then cried I to thee O Lord praied to my Lord. Lastly men that liue in the Church beeing for a time left of God
but he that fulfilleth the will of God abideth for euer Ch. What other things are we to doe that we may continue Ioh. Little children it is the last time and as ye haue heard that Antichrist shall come a speciall Antichrist the chiefe of all other who is now manifest to be the Pope of Rome euen now are there many Antichrists heretickes denying either the natures of Christ or his offices or the vnioÌ„ the distinction of his natures whereby we know that it is the last time Ch. Those whome you call Antichrists were of our companie and professed as we doe Ioh. They went out from vs but they were not of vs for if they had beene of vs they should haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Ch. How can we be assured of our continuance in grace for we may fall as well as they doe Ioh. But ye haue annointment the grace of Gods holy spirit resembled by the annointings in the old Testament from that holy one Christ Luke 1. 15. and know all things Ch. If we know all things then you neede not write vnto vs of these matters Ioh. I haue not writteÌ„ vnto you because ye know not the truth but because you know it and that no lie is of the truth i. ye can distinguish betweene the sound doctrine of the Gospel and errours Ch. What is this lie which you speake of Ioh. Who is a lier a deceiuer a seducer but he that denieth that Iesus is Christ the Messias or Sauiour of mankind The same is that Antichrist that denieth the Father and the Sonne Ch. These whome you meane say they defend the doctrine of God as well as we and they vse to call him Father Ioh. Who so denieth the Sonne hath not the Father Ch. What doe you inferre vpon this if it be the last time as you haue saide Ioh. Let therefore abide in you that same doctrine concerning Christ which ye haue heard from the beginning which the Apostles preached and before them the Prophets since the beginning of the world If that which ye haue heard from the beginning remaine ye beleeuing and obeying it in you ye also shall continue in the same and in the father And this is the promise which he hath promised vs euen life eternall Ch. We cannot perswade our selues of perseuerance seeing men so commonly fall away from Christ among vs Ioh. These things haue I written vnto you concerning them that deceiue you not meaning them of you as you seeme to take it But that annointing the spirit which ye haue receiued of Christ and which hath led you into all truth which ye haue receiued of him dwelleth in you ubideth in you and will so continue and ye neede not that any man teach you any other doctrine beside this which ye haue learned alreadie but as the same Annointing teacheth you all things and is true and not lying and as it taught you ye shall abide in him And now little children abide in him that when he shall appeare we being iustified in Christ. may haue boldnes and not be ashamed neither Sathan nor our consciences accusing vs for sinne before him at his comming Ch. We are still in doubt to returne backe to that which you said before how an endeuour to keepe the commandements should be a signe of fellowship with Christ. Ioh. If we know that he God is righteous know ye that he which worketh righteousnes is borne of him as a child is knowne to haue such a man for his father because he resembleth him CHAP. II. Ch. ARe not we then borne of God Ioh. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God Ch. The world doth not report vs as the sonnes and daughters of God but for the refuse and offscouring of the world Ioh. For this cause the world knoweth not you because it knoweth not him Ch. Can Gods children be subiect to such infirmities and miseries as we are Ioh. Dearely beloued now are we the sonnes of God but yet it is not made manifest what we shall be and we know that when he shal be made manifest we shall be like him hauing not equalitie but likenesse of holinesse and glorie for we shall see him as he is for now we see him as it were through spectacles in the word and Sacraments Ch. Alas poore wretches we are not like Gods children for we are euen sold vnder sinne and daily carrie a masse of corruption about vs. Ioh. Euery one that hath this hope to see him as he is purifieth i. though he be subiect to sinne yet he desireth and vseth the meanes to clense himselfe from sinne euen as he is pure setting before him Christ as a patterne to follow Ch. How prooue you that an endeuour to purifie our selues is a note of adoption Ioh. By the contrarie whosoeuer committeth sinne pâ—actiseth sinne with full consent of will not endeuouring himselfe in holinesse of life transgresseth also the law and for that cause being vnder the curse of the law can not be Gods children for sinne is the transgression of the Law vnderstand by Law not morall Law but any commandement of God whether it be in the law or Gospel And againe ye know that he was made manifest tooke our nature on him that he might take away our sinnes the guilt and punishment at once and the corruption by little and little and in him is no sinne Thirdly whosoeuer abideth in him sinneth not he doth not giue himselfe to sinne so as it should raigne in him Whosoeuer sinneth hath not seene him nor knowne him to wit effectually so as he can applie Christ and all his benefits to himselfe Ch. But some teach that faith is sufficient and they embolden vs to liue as we will Ioh. Little children let no man deceiue you he that worketh righteousnes is righteous as he is righteous He that committeth sinne though he say he doth beleeue and therfore thinkes himselfe iustified before God is of the Deuill i. resembleth the Deuil as the child doth the father and is gouerned by his spirit for the deuill sinneth froÌ„ the beginning of the world which appeareth that for this purpose was made manifest the Son of God that he might dissolue the works for the beginning and continuance of all rebellion and disobedience to God of the Deuill And further to display thâ—se seducers whosoeuer is borne of God sinneth not i. doth not keepe a course in sinne howsoeuer he fall by infirmitie for his seed i. Gods word cast into the heart by the operation of the Spirit making a man to spring vp into a new creature remaineth in him neither can he sinne because he is borne of God Ch. Briefly to come to the point how may it be knowne who is Gods childe and who is to be
in the name of God that thou wert elected to life euerlasting wouldst not thou say that thou couldst not then doubt any longer of thy election But so much the more certaine is the testimony of the spirit which beareth record to our spirit that we are the sonnes of god by how much the holy ghost doth more know the things of God then any angel and can lesse deceiue then an angel And so much the more sure is this testimonie considering it is not kept in the bodily eares where it might soone vanish away but in our minde and spirit because the spirit beareth record to our spirit And further that the holy Ghost neuer departeth from our spirit but dwelleth in vs abideth in vs speaketh in vs sheweth forth his power in vs prayeth in vs. Therefore the Apostle saith that we haue receiued the spirit of adoption by which we crie Abba father as though he should say this testimonie of the spirit is altogither so sure by which he beareth vs record that we are the sonnes of God that presently without doubting we can call vpon God and crie Abba Father And all the elect haue this testimonie being made the sonnes of God by faith and being renued by the holy ghost and ingraffed into Christ. For so the Apostle speaketh if any man haue not the spirit of Christ he is not his therefore whosoeuer is Christs and is ingraffed into Christ it is necessarie hee should haue the spirit of God And whosoeuer haue receiued and doe inioy the spirit of Christ to their mindes the same spirit beareth recorde that they are the sonnes of God and maketh them to crie Abba Father And it is certaine that no man is renued by the holy Ghost which is not perswaded that God is his most mercifull and most louing father and therefore can call vpon him as a father Therefore although all men in that they are assured by the certaintie of fâ—ith that God is their Father and they are his sonnes do not thereby argue and conclude that they are elected to eternall life yet all men indeede haue thereby a sure testimonie of their election to glorie because if they be the sonnes of God they are also heires of eternall life This testimony I will briefly comprise within this Demonstration Whosoeuer call vpon god and in their hearts crie Abba Father they are the sonnes of God and it is certaine that they thus crie by the spirit of God And they which are the sonnes of God are also heires of eternall life and they haue beene predestinate to adoption therefore it must needes be that all they which are perswaded that they are the sonnes of God by the holy ghost are predestinate to eternall life and must be perswaded of it This is the first testimonie and the first way by which God reuealeth to euery Elect man his predestination namely by the holy ghost within our hearts bearing record vnto vs that we are the sonnes of God in Christ and by Christ. And let this be the first argument also seruing to confirme our assertion The second waie by which God reuealeth to euery man his predestination is by his word I meane not any particular word by which hee doeth declare to any outwardly in priuate and speciall manner and that in expresse wordes his election but the generall word of the Gospell by which Christ calleth all them which beleeue in him elect both by himselfe and by his Apostles as in the new Testament euery where is most manifest For although in particular propositions he say not to thee or to him particularly Thou art elect to eternall life yet by meanes of generall propositions he doeth as well conclude in the heart of euery one that beleeueth that hee is elected as any man shall be able to conclude vnto particular men that euery one of them is a liuing creature indued with reason by this generall proposition Euery man is a reasonable creature indued with reason the assumption beeing suppressed Therefore after this manner dealeth God He hath chosen all and euery seuerall man whome hee was to indue with faith to haue the euerlasting inheritance Furthermore he publisheth it to all the Elect by the Apostles in this generall proposition that all the faithfull are elect to eternall life the assumption is concealed in the word of God But when he giueth vs faith he maketh euery one of vs to make an assumption by himselfe in his minde But I am of the faithfull for I finde in my selfe that I truely beleeue in Christ. Therefore who is it that maketh this conclusion for thee that thou art predestinate to euerlasting life euen God himselfe the proposition beeing taken forth of the gospell and the assumption proceedeth of the gift of faith But that indeede by which we properly attaine to the knowledge of the matter contained in the conclusion is the middle tearme as they call it Wherefore it is manifest that God by the word of his gospell where hee saith that all the faithfull are elect doth reueale to euery faithfull man his owne predestination Onely this one thing is to be required that the faithfull man hearing the vniuersall propopositions in his mind should make an assumption But I am faithfull by the gift and grace of God And is not God said to haue reuealed to euery maÌ„ his speciall malediction in this generall proposition Cursâ—â—is euery one that doth not continue in all things that are written in this booke although he say to no man specially thou art accursed for euery one doeth make this assumption that he is accursed because he knoweth most certainly that he doth not continue in all things that are written in the booke of the lawe Therefore the Schoole-men are deceiued when they say it may be that euery man may be sure of his election namely if GOD which is able will reueale it to him yet that he doth only reueale it to a very fewe as the Apostles for God as hath bin prooued and declared euen by his worde in generall propositions doth reueale to euery man his predestination for what can be more certaine then this demonstration Whosoeuer doe truely beleeue in Christ they are elect to eternall life in Christ but I truely beleeue in Christ therefore I am elected But some make an exception and say that this were a demonstration and that most certaine and euident if a man might bee able to knowe that he were indued with true faith in Christ but here lieth all the difficultie For many thinke that they truely beleeue in Christ whereas neuerthelesse their faith is hypocriticall and temporarie as appeareth by the Euangelists Answere We graunt that they which beleeue by such a faithâ— which is in hypocrisie only lasteth for a time that they are deceiued whilst they think that they doe truely beleeue and yet doe not indeede for they are like them which dreame that they are kings when as they very
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
Lazarus that he may dippe the tip of his finger in water and coole my tongue And if thou be one which hast care to order thy selfe in speech silence according to gods word oh doe it more For what a shame is it that men with the same tongue wherewith they confesse the faith and religion of Christ should by vaine and vngodly speech vtterly denie the power thereof And for thy better helpe herein I haue penned these few lines following concerning the Gouernment of the tongue Vse them for thy benefit and finding profit thereby giue glorie to God M. D. XCII Decemb. 12. W. Perkins OF THE GOVERNEMENT OF THE TONGVE CHAP. I. Of the generall meanes of ruling the Tongue THE gouernement of the tongue is a vertue pertaining to the holy vsage of the tongue according to GODS word And for the well-ordering of it two things are requisite a pure heart and skill in the language of Canaan The pure heart is most necessary because it is the fountaine of speech and if the fountaine be defiled the streames that issue thence can not be cleane And because the heart of man by nature is a bottomlesse gulfe of iniquitie two things are to be knowne first how it must be made pure then how it is alwaies afterward to be kept pure The way to get a pure heart is this First thou must seriously examine thy life and thy conscience for all thy sinnes past then with a heauie and bleeding heart confesse them to God vtterly condemning thy selfe Thirdly with deepe sighes and groanes of spirit crie vnto heauen to God the father in the name of Christ for pardon I say for pardon of the same sinnes as it were for life and death and that day and night till the Lord send downe from heauen a sweete certificate into thy perplexed conscience by his holy spirit that all thy sinnes are done away Now at the same instant in which pardon shall be graunted God likewise will once againe stretch forth that mightie hand of his whereby he made thee when thou wast not to make thee a new creature to create a new heart in thee to renue a right spirit in thee and to stablish thee by his free spirit For whome he iustifieth them also at the same time he sanctifieth The purified heart appeareth by these signes I. If thou feele thy selfe to be displeased at thine owne infirmities and corruptions and to droope vnder them as men doe vnder bodily sicknesse II. If thou begin to hate and to flie thine owne personall sinnes III. If thou feele a griefe and sorrow after thou hast offended God IV. If thou heartily desire to abstaine from all manner of sinne V. If thou be carefull to auoide all occasions and entisements to euill VI. If thou trauell and doe thine endeauour in euery good thing VII If thou desire and pray to God to wash and rinse thine heart in the blood of Christ. When the heart is pure to keepe it so is the speciall worke of faith which purifieth the heart Faith purifieth the heart by a particular applying of Christ crucified with all his merits Elisha when he went vp and lay vpon the dead child and put his mouth on his mouth and his eyes vpon his eyes and his hands vpon his hands and stretched himselfe vpon him the flesh of the child waxed warme Afterward Elisha rose and spread himselfe vpon him the second time then the child neezed seuen times and opened his eies So must a man by faith euen spread himselfe vpon the crosse of Christ applying handes and feete to his pierced handes and feete his wretched heart to Christs bleeding heart and then he shall feele himselfe warmed by the heat of Gods spirit and sinne from day to day crucified with Christ his dead heart quickened reuiued And this applying which faith maketh is done by a kind of reasoning which faith maketh thus Hath god of his mercie giuen his own sonne to be my Sauiour to shed his blood for me and hath he of his mercie graunted vnto me the pardon of all my sinnes I will therfore endeauour to keepe my heart and my life vnblameable that I doe not offend him hereafter in word or deede as I haue done heretofore The language of Canaan is whereby a man endued with the spirit of adoption vnfainedly calleth vpon the name of God in Christ and so consequently doth as it were familiarly talke and speake with God This language must needes be learned that the tongue may be well gouerned For man must first be able to talke with God before he can be able wisely to talke with man For this cause when men are to haue communication one with another they are first of all to bee carefull that they often make their praiers to God that hee would guide and blesse them in their speeches as Dauid did Set a watch O Lord before my mouth and keepe the doore of my lippes And againe O Lord open thou my lippes and my mouth shall shewe forth thy praise Where we may see that the mouth is as it were locked vp from speaking any good thing vntill the Lord open it And Paul hauing the gift of ordering his tongue in wonderful measure yet desireth the Ephesians to pray for him that vtterance might be giuē him and good reason because God ruleth the tongue CHAP. II. Of the matter of our speech THe gouernment of the tongue containeth two partes holy speech and holy silence In holy speech must be cōsidered the matter of our speech and the manner The matter is commonly one of these three either God our neighbour or our selues As concerning God this caueat must be remembred that the honourable titles of his glorious Maiestie be neuer taken into our mouthes vnlesse it bee vpon a weightie and iust occasion so as wee may plainely see that glorie will redound to him thereby and for this cause the third commandement was giuen that men might not take vp the name of God in vaine that is rashly and lightly And therefore lamentable and fearefull is the practise euerie where For it is a common thing with men to beginne their speech and to place titles of Gods most high Maiestie in the fore-front almost of euery sentence by saying O Lord O God! O good God! O mercifull God! O Iesu O Christ c. If a mā be to say any thing he will not say Yea or Nay but O Lord yea or O Lord nay If a man be to reprooue his inferiour he will presently say O Lord haue mercy on vs what a slowbacke art thou what a lie is this c. An earthly Prince if hee should haue his name so tossed in our mouthes at euery worde would neuer beare it and how shall the euerliuing God suffer it nay how can hee suffer it I say no more but thou with thy selfe thinke how for in the third commandement the punishment is set down That he will
Honour thy father and thy mother that they may prolong thy daies Now they prolong the childrens daies by praying to God for blessings on them and by such like duties It is an vse in all places when a man neeseth to salute him by saying Christ helpe you But there is no cause why the words should then be vsed more then at another time The reasons are I. it is an olde custome fetched from the Gentiles before Christ and hath no ground at all for they vsed with the like wordes to wish men health because they thought neesing to be a sacred and holy thing and because some take it to be a signe of vnhappie and euill successe which indeed is otherwise II. If there be any daunger in the braine before neesing when a man hath neesed the danger is past as learned physitians teach therefore there is no cause of the vsing such words then more then at coughing Against the practise of saluting each other some things may be obiected 1. Ioh. epist. 2. vers 10. If there come any vnto you and bring not this doctrine receiue him not to house neither bidde him God speede Answer This place doth not forbid common ciuilitie and curtesie of man to man but onely familiaritie and acquaintance with heretickes yea such acquaintance and familiaritie as may seeme to giue approbation and applause to their badde proceedings II. Elisha sending Gehazi his seruant to lay his staffe on the dead childe of the Sunamite bad him if he met any not to salute them and if they spake to him not to answer them 2. King 4.29 And whē our Sauiour Christ sent his Disciples to preach in Iudea he had them to salute no man by the way Luk. 10.4 Answ. The intent of these two places is not to forbid men to salute others but rather to inioyne Gehazi and the Disciples of Christ onely to omit for that time the practise of the duties of common curtesie so farre forth as they might hinder or delay the performance of weightier affaires Our answers must be soft that anger be neither kindled nor increased A soft answer putteth away wrath but grieuous words stirre vp anger Nabal by churlish language prouoked Dauid to wrath but Abigail by the contrarie appeased him Gedeon spake gently to the men of Ephraim when they were angrie against him and appeased them For the text saith When he had thus spoken then their spirits abated towardes him Therefore Salomon saith well A ioy commeth to a man by the answer of his mouth but how good is a word in due season Now if any shall raile on vs our dutie is not to raile againe Blesse them that persecute you blesse I say and curse not Be courteous not rendring euill for euill neither rebuke for rebuke but contrariwise blesse knowing that ye be thereunto called that you should be heyres of blessing This thing was notably practised by Dauid Psal. 109.4 For my friendship they were mine aduersaries but I gaue my selfe to prayer And therefore in this case either silence is to be vsed or at the most onely a iust and manifest defence of our innocencie to be made Ezechias commaunded the people to be silent and not to say any thing to the speech of Rabsachai now flattering now threatning When Eli spake hardly of Anna and bad her put away her drunkennes shee answered Nay my lord I am a woman troubled in spirit I haue neither drunke wine nor strong drinke but haue powred out my soule before the Lord. Thus Ioseph cleares himselfe saying I haue done nothing wherefore they should put me in the dungeon And Daniel to Nabuchodonosor Vnto thee O King haue I done no hurt And our Sauiour Christ when the Iewes said vnto him Say we not true that thou art a Samaritane and hast a deuill answered I haue not a deuill but I honour my father and ye haue dishonoured me And Paul beeing to make an Apologie for himselfe beginnes thus Men and brethren I haue in all good conscience serued God vnto this day Now when a man hath thus cleared himselfe though his owne word in his owne behalfe take no effect yet let him patiently commit his cause to God who in time will manifest the truth and bring it to light as Dauid did Iudge me O God saith he for I haue walked in min◠innocencie And againe The wicked watcheth the righteous and seeketh to slay him but the Lord will not leaue him in his hand nor condemne him when he is iudged Meekenes in reproofe is when any shall admonish his brother of any fault for his amendment with the like moderation that Chirurgeons vse who beeing to set the arme or legge that is forth of ioynt handle it so tenderly that the patient shall skant feele when the bone falls in againe This counsell Paul giueth Brethren if any man be fallen by occasion into any fault ye which are spiritual restore such a one or set him in ioynt againe with the spirit of meeknes This was practised by Abraham towards Lot when their heardmen were at variance saying Let there be I pray thee no strife between thee me neither between mine heardmen and thine for we are brethren And this is done foure waies First when we reproue a man generally as Nathan did Dauid by a parable Secondly when in the roome of a reproofe we put an exhortation in the exhortation insinuating an oblique reproofe as when a man shall sweare in his talke I shall not neede alwaies to say Ye do very il to sweare and so to dishonour God but I wil lap it vp in the forme of an exhortation as pills are lapt in sugar by saying Yea and nay yea and nay shall serue among vs. Rebuke not an elder but exhort him as a father and young men as brethrē saith Paul to Timothie Thirdly when the reproofe is propounded in a mans own person as though he were faultie which reprooueth Paul practised this Now these things brethren saith he I haue figuratiuely applied to mine owne selfe and Apollos for your sakes that yee might learne by vs that no man presume aboue that which is written Fourthly when the fault is directly reprooued but yet partly with prefaces that we doe it of loue that we wish well to the partie that we speake as considering our selues that wee also are in danger of the same fault and partly by framing the reproofe out of the worde of God that the partie may see himselfe rather to be reprooued by God then by vs after this maner the inferiour may admonish his superiour especially when there is no other way of redresse and he is to listen yeelding himselfe tractable Naaman is aduised by his seruant who said Father if the Prophet had commanded thee a great thing wouldst thou not haue done it howe much rather then when he saith to thee Wash be cleane Then went he downe
brimstone from heauen by the foolish virgines who were sleeping when they should haue beene furnishing their lampes and were shut from the marriage of the lambe And to direct thee somewhat in the practise of repentance I haue penned this small treatise vse it for thy benefit and see thou be a doer of it vnlesse thou wilt be a wilfull murderer and shed the blood of thine owne soule And whereas there haue beene published heretofore in English two sermons of Repentance one by M. Bradford Martyr the other by M. Arthur Dent sermons indeed which haue doone much good my meaning is not to adde therunto or to teach any other doctrine but onely to renew and reuiue the memorie of that which they haue taught Neither let it trouble thee that the principall Diuines of this age whome in this treatise I follow may seeme to be at diffeeence in treating of repentance For some make it a fruit of faith containing two parts Mortification and Viuification some make faith a part of it by deuiding it into contrition faith newe obedience some make it all one with regeneration The difference is not in the substance of doctrine but in the logical manner of handling it And the difference of handling ariseth of the diuers acception of repentance It is taken two waies generally and particularly Generally for the whole conuersion of a sinner and so it may containe contrition faith new obedience vnder it and be confounded with regeneration It is taken particularly for the renouation of the life and behauiour and so it is a fruit of faith And this onâ—ly sense doe I follow in this treatise I haue added hereto a few lines of the combat betweene the flesh and the spirit because repentance and this combat are ioyned togither and the one is not practised without the other as appeares by resoluing Psalme 51. Spirit Haue mercie on me O God according to thy louing kindnes Flesh. Yea but this thine adulterie comprehends infinite sinnes therefore looke for no pardon Spirit According to the multitude of thy compassions put away mine iniquities Flesh. This sinne hath taken such deepe place in thee that it will be hardly pardoned Spirit Wash me throughly from mine iniquitie and clense me from my sinne Flesh. Thy speciall trespasse is against man Spirit Against thee against thee onely haue I sinned Flesh. Except this one sinne thy life is vnblameable Spirit Behold I was borne in iniquitie c. Yea the best man that is in the practise of godlines often appeares to be vnlike himselfe and the cause is this spirituall combat The flesh otherwhiles makes him wayle and mourne and goe drooping presently after the spirit puts into him as we say the heart of gresse and makes him triumph against the flesh the deuill the world Moses was couragious at the red sea but he failed at the waters of strife Iob first praiseth God and afterward blasphemeth Dauid is often fainting in miserie yet by and by reuiued Wherefore there is good cause why the consideration of repentance and the combat should goe togither that no man after he hath begun to repent might dreame of ease to his flesh as though we should goe to heauen in beds of doune but rather that we might be resolued that when we begin to doe any thing pleasing vnto God then we must looke for nothing but continuall molestation from our vile and wicked natures Written Anno 1593. the 17. of Nouember which is the Coronation day of 〈◊〉 dread Soueraigne Queene ELIZABETH whose raigne God long 〈◊〉 William Perkins CHAP. I. What Repentance is REpentance is a worke of grace arising of a godly sorrow whereby a man turnes from all his sinnes vnto God and brings forth fruits worthie amendment of life I call Repentance a worke because it seemes not to be a qualitie or vertue or habit but an action of a repentant sinner Which appeares by the sermons of the Prophets and Apostles which runne in this tenour Repent turne to God amend your liues c. Whereby they intimate that Repentance is a worke to be done Againe Repentance is not euery kind of worke but a worke of grace because it can not be practised of any but of such as be in the estate of grace Reasons are these I. No man can repent vnlesse he first hate sinne and loue righteousnes and none can hate sinne vnlesse he be sanctified and he that is sanctified is iustified and he that is iustified must needes haue that faith which vnites him to Christ and makes him bone of his bone and flesh of his flesh Wherefore he that repents is iustified and sanctified and made a member of Christ by faith II. He that turnes to God must first of all be turned of God and after that we are turned then we repent Surely after I was conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproch of my youth Some may obiect that repentance goes before all grace because it is first preached The first sermon that euer was made was of repentance preached by God himselfe in Paradise to our first parents And euer since the sermons of all the Prophets and Apostles and of all faithfull ministers haue had repentance for their beginning and scope The answer hereto may be this If we respect the order of nature there be other graces of God which goe before repentance because a mans conscience must in some sort be setled touching his reconciliation with God in Christ before he can begin to repent Wherefore iustification and sanctification in order of nature goe before repentance But if we respect time grace and repentance are both together So soone as there is fire so soone it is hote and so soone as a man is regenerate so soone he repents If we respect the outward manifestation of these twaine repentance goes before all other graces because it first of all appeares outwardly Regeneration is like the sappe of the tree that lies hid within the barke repentance is like the budde that speedily shewes it selfe before either blossome leafe or fruit appeare yea all other graces of the heart which are needfull to saluation are made manifest by repentance And for this cause Repentance as I take it is first preached I adde further that repentance riseth of a godly sorrow in the heart as Paul teacheth Godly sorrow causeth repentance vnto saluation neuer to be repented of It is called a godly sorrow or a sorrow according to God that it may be distinguished from worldly sorrow which is a griefe arising of the apprehension of the wrath of God and other miseries as feare of men losse of good name calamities in goods and other things which in this life follow as punishments of sinne whereas the godly sorrow causeth griefe for sinne because it is sinne And it makes any man in whome it is to be of this disposition
returne to my place till they acknowledge their fault and seeke me in their affliction will they seeke me diligently And the Israelites say My soule had them many afflictions in remembrance and is humbled in me Example of Manasses And wheÌ„ he was in tribulation he praied to the Lord his God and humbled himselfe greatly And Dauid saith It is good for me that I haue beene afflicted that I might learne thy statutes CHAP. III. Howe Repentance is wrought REpentance is wrought in the heart by certaine steps and degrees First of all a man must haue knowledge of foure things namely of the law of god of sinne against the lawe of the guilt of sinne and of the iudgement of God â—gainst sinne which is the eternall wrath of God Then in the second place must follow the Application of the former knowledge to a mans owne person by the worke of the conscience assisted by the holy Ghost which for that cause is called the spirit of bondage and this application is made in a forme of reasoning called a practical syllogisme on this manner The breaker of the lawe is guiltie of eternall death saith the minde But I am a breaker of the lawe of God saith the conscience as a witnesse and an accuser Therefore I am guilty of eternall death saith the same conscience as a iudge Thirdly from this application thus made ariseth feare and sorrow in respect of Gods iudgements against sinne commonly called the sting of the conscience or penitence and the compunction of heart Now this compunction vnlesse it be delayed by the comforts of the Gospell brings men to desperation and to eternall damnation Therefore he that wil repent to life euerlasting must goe foure steps further First he must haue knowledge of the gospel and enter into a serious consideration of the mercy of God therein reuealed Then must follow the application of the former knowledge by the conscience renewed and assisted by the spirit of adoption on this manner He that is guiltie of eternall death if he denie himselfe and put his affiance on the death of Christ shall haue righteousnesse and life eternall saith the minde enlightned by the knowledge of the Gospell But I beeing guiltie of eternall death denie my selfe and put all my affiance in the death of Christ saith the conscience renued by the spirit of adoption Therefore I shall haue righteousnesse and life euerlasting by Christ. Thirdly after this application there followes ioy and sorrow ioy because a mans sinnes are pardoned in Christ sorrow because a man by his sinnes hath displeased him which hath beene so louing and mercifull a God vnto him Lastly after this godly sorrow â—ollowes Repentance called a Transmentatation or turning of the minde whereby a man determines and râ—solues with himselfe to sinne no more as he hath done but to liue in newnes of life CHAP. IV. Of the parts of Repentance REpentance hath two parts Mortification and Rising to newnes of life MortificatioÌ„ is the first part of repeÌ„tance which coÌ„cerns turning froÌ„ sin Men turne from sinne when they doe not onely abstaine from actuall sin but also vse all meanes wherby they may both weaken and suppresse the corruption of nature Chirurgions when they must cut off any part of the bodie vse to lay plaisters to it to mortifie it that beeing without sense and feeling it may be cut off with lesse paine In the same manner we are to vse all helps remedies prescribed in the worde which serue to weakeÌ„ or kill sinne that in death it may be abolished And it must not seeme strange that I say wee must vse meanes to mortifie our owne sinnes For howesoeuer by nature we can not doe anything acceptable to God yet beeing quickened and mooued by the holy Ghost we stirre and mooue our selues to doe that which is truely good And therefore repentant sinners haue grace in them whereby they mortifie their own sinnes Paul saith I beate downe my bodie and bring it in subiection And they which are Christs haue crucified the flesh with the affections and lusts thereof And Mortifie therefore your earthly members fornication vncleannesse the inordinate affection euil coÌ„cupiscence and couetousnesse And If any man purge himselfe from these he shall be a vessell vnto honour And S. Iohn saith Euery one which hath this hope in him purgeth himselfe euen as he is pure And he which is begotten of God preserueth himselfe and the wicked one toucheth him not Mortification hath three parts A purpose in mind an inclination in will and an indeauour in life and conuersation to leaue all sinne Rising to newnesse of life is the second part of repentance concerning sincere obedience to God And it hath also three parts The two first are a resolution in the mind and an inclination or lust in the will to obey God in all things Barnabas exhorts them of Antiochia that with purpose of heart they would cleane vnto the Lord. Examples of both these are many in Scriptures Of Ioshua If it seeme enill vnto you to serue the Lord choose you thiâ— daie whome you will serue whether the gods which your fathers serued or the gods of the Amorites c. but I my houshold wil serue the Lord. Of Dauid O Lord thou art my portion I haue determined to keep thy commandements And I haue sworne and will performe it that I will keepe thy righteous iudgements And When thou saidst seeke my face mine heart answered vnto thee O Lord I will seeke thy face And I haue applied mine heart to fulfil thy statutes alwaies euen to the end The third part is an indeauour in life and conuersation to obey God Example of Paul And herein I take paines to haue alwaies a cleare conscience towards God and towards men Of Dauid I hauâ— respect to all thy commandements And I haue chosen the waie of trueth and thy iudgements haue I laid before me And I haue cleaued to thy testimonies And direct me in the path of thy commandements for therein is my delight No man must here thinke that a repentant sinner fullfils the lawe in his obedience for their best works are faultie before God And wheras the faithful in scriptures are said to be perfect we must knowe that there be two degrees of perfection perfection in substance and perfection in the highest degree Perfection is substance is when a man doth sincerely endeauour to performe perfect obedience to God not in some but in all his commaundements And this is the onely perfection that any man can haue in this life A Christian mans perfection is to bewaile his imperfection his obedience more consists in the good will then in the worke and is more to be measured by the affection then by the effect CHAP. V. Of the degrees of Repentance REpentance hath two degrees It is either ordinarie or extraordinarie Ordinarie repentance is that which euery christian is to performe euery day for as men
to me a sinner As for confession of sinne to men it is not to be vsed but in two cases First when some offence is done to our neighbour secondly when ease and comfort is sought for in trouble of conscience The third dutie in the practise of Repentance is Deprecation whereby we pray to God for the pardon of the sinnes which haue beene confessed with contrition of heart with earnestnes and constancie as for the weightiest matter in the world And here we must remember to behaue our selues to God as the poore prisoner doth at the barre who when the iudge is about to giue sentence cries vnto him for fauour as for life and death And we must doe as the cripple or lazar man in the way sit downe vnlappe our legges and armes and shew the sores of our sinnes crying to God continually as they doe Looke with your eye and pitie with your heart that we may find mercie at Gods hands as they get almes at the hands of passengers Thus Oseah instructeth the people O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so we will render thee the calues of our lippes Of Daniel We doe not present our supplication before thee for our owne righteousnes but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne names sake O my God Of Dauid Haue mercie vpon me O God according to thy louing kindnes according to the multitude of thy compassions put away mine iniquities The last dutie is to pray to God for grace and strength whereby we may be inabled to walke in newnesse of life Of Dauid Behold I desire thy commandements quicken me in thy righteousnesse And Teach me to doe thy will for thou art my God let thy good spirit lead me into the land of righteousnesse CHAP. VIII Of legall motiues to Repentance MOtiues to Repentance are either Legall or Euangelicall Legall are such as are borrowed from the law and they are three especially The first is the miserie and cursed estate of euery impenitent sinner in this life by reason of his sinnes His miserie that I may expresse it to the conceit of the simplest is seuen-fold 1. within him 2. before him 3. behind him 4. on his right hand 5. on his left hand 6. ouer his head 7. vnder his feete His miserie within him is two-fold The first is a guiltie conscience which is a very hel vnto the vngodly man For he is like a silly prisoner the conscience like a gayler which followes him at the heeles and dogges him whither soeuer he goes to the end he may see and obserue all his sayings and doings It is like a register that sits alwaies with the pen in his hand to record and inroll all his wickednes for euerlasting memorie It is a little iudge that fittes in the middle of a man euen in his very heart to arraigne him in this life for his sins as he shall be arraigned at the last iudgement Therefore the pangs terrours and feares of all impenitent persons are as it were certaine flashings of the flames of hell fire The guiltie conscience makes a man like him which lies on a bedde that is too strait and the couering too short who would with all his heart sleepe but can not Belshazzar when he was in the midst of his mirth seeing the hand writing on the wall was smitten with great feare so as his coūtenance changed and his knees smote together The second euill within man is the fearefull slauerie and bondage vnder the power of Satan the prince of darknesse in that his minde will and affectictions are so knit and glued to the will of the deuill that he can doe nothing but obey him and rebell against God And hence Satan is called the prince of this world which keepes the hold of the heart as an armed captaine keepes a skonse or castle with watch and ward The miserie before man is a dangerous snare which the deuill laies for the destruction of the soule I say it is dangerous because he is in setting of it twentie or fourtie yeares before he strikes when as God knowes men doe little thinke of it It is made of three cordes with the first he brings men into his snare and that he doth by couering the miserie and the poison of sinne and by painting out to the eye of the minde the deceitfull profits and pleasures thereof With the second he hopples and insnares them for after that a man is drawne into this or that sinne the deuill hath so sugered it ouer with fine delights that he cannot but needes must liue and lie in it By the third he drawes the snare and indeauours with all his might to breake the necke of the soule For when he seeth a fit opportunitie especially in grieuous calamities and in the houre of death he takes away the vizar of sinne and shewes the face of it in the true forme as ougly as himselfe then withall he begins as we say to shew his hornes then he rageth in terrifying and accusing that the soule of man may be swallowed vp of the gulfe of finall despaire The miserie behind him is the sinnes past The Lord saith to Cain If thou doest not well sinne lieth at the doore Where sinne is compared to a wilde beast which followes a man whither soeuer he goeth and lieth lurking at his heeles And though for a time it may seeme to be hurtlesse because it lies asleepe yet at length vnlesse men repent it will rise vp seaze on them rende out the very throates of their soules Iob in his affliction saith Thou writest bitter things against me and makest me possesse the sinnes of my youth And Dauid praieth Forgiue me the sinnes of my youth If the memorie of sinnes past be a trouble to the godly man oh what a racke what a gybbet will it be to the heart of him that wants grace The miserie on the right hand is prosperitie and ease which by reason of mans sinnes is an occasion of many iudgements In it men practised the horrible sinnes of Sodome it puffes vp the heart with deuillish pride so as men shall thinke themselues to be as God himselfe as Senacherib Nebuchadnezzar Antiochus Alexander Herod Domitian did It steales away mans heart from God and quenches the sparkes of grace As the Lord complaineth of the Israelites I spake vnto thee when thou wast in prosperitie but thou saidest I will not hear this hath beene thy manner from thy youth It is like the Iuie that embraces the tree and windes round about it but yet drawes out the iuice and life of it Hence is it that many turne it to an occasion of their destruction Salomon saith Prosperitie of fooles destroyeth them
but were preuented by death and shall neuer repent II. The longer a man liues in any sinne the greater danger because by practise sinne gets heart and strength Custome is of such force that that which men vse to doe in their life time the same they doe and speake when they are dying One had three poundes owing him to bee paid three seuerall yeares when he was dying nothing could be got of him but three yeres three poūds Againe by deferring repentance men treasure vp wrath against the daie of wrath If a malefactor for his punishment should be appointed euery daie to carrie a sticke of woode to an heap to burne him twentie yeares after it must needs be an exceeding great punishment and miserie and this is the case of euerie sinner who neglecting repentance from daie to daie doth thereby imploy himselfe in heaping vp the coles of Gods wrath to burn his soule in hell when the daie of death comes III. The more the time is prolonged the harder it is to repent the longer a man goes in his sicknesse without phisicke the harder is the recouerie And where the deuill dwels long he will hardly be remooued The best waie to kill a serpent is to crush it in the head when it is young IV. It is as meat and drinke to the deuil to see men liue in their sinnes deferring repentance as on the contrary there is great ioy among the angels of God in heauen when a sinner doth repent V. Late repentance is seldome or neuer true repentance For if a man repent when he can not sinne as in former time as namely in death then hee leaues not sinne but sinne leaues him wherefore the repentance which men frame to themselues when they are dying it is to be feared least it die with thē And it is verie iust that he should bee contemned of God in his death who contemned God in his life Chrysostom saith that the wicked man hath this punishment on him that in dying hee should forget himselfe who when he was liuing did forget God VI. We are with Abel to giue vnto God in sacrifice euen the fat of our flocke nowe they which deferre repentance to the ende doe the contrarie Late repenters offer the slower of their youth to the deuill and they bring the lame broken sacrifice of their old age to God CHAP. XI OF CERTAINE CASES IN Repentance I. Case of a Reuolt WHether a man that hath professed Christ and his religion yet afterward in persecution denies Christ and forsweares the religion may repent and be saued Answere It is a grieuous estate yet a man may come to repentance afterward Manasses fell away to idolatrie and witchcraft and yet was receiued to mercie So did wise Salomon and yet no doubt recouered is receiued to life euerlasting My reason is because God vouchsafed him to be a penman of some parts of holy Scripture And the scriptures were written not by such as were men of God onely but by such as were holy men of God Peter denied Christ of knowledge against his owne conscience and that with cursing and banning and yet came to repentāce afterward as appeares by the testimonie of Christ I haue praied for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Obiect I. Mat. 10.33 Whosoeuer shall denie me before men him will I denie before my father which is in heauen Ans. The place is onely to be vnderstood of such a deniall of Christ which is finall Obiect II. Heb. 6.4 It is impossible that they which were once lightened haue tasted of the heauenly gift c. if they fal away should be renued by repentance And Heb. 10.26 If we sinne willingly after that we haue receiued the knowledge of the trueth there remaines no more sacrifice for sinne Ans. These places must bee vnderstood of the sin which is to death in which mē of desperate malice against Christ vniuersally and wholly fall away from religion For the H. Ghost saith not if they fall but if they fall away And it is added that they crucifie the sonne of God and make a mocke of him that they trample vnder foote the sonne of God that they account the blood of the newe testament an vnholy thing that they despise the spirit of God And the word translated willingly imports somewhat more namely to sinne because a man will that is wilfully The like answere is to be giuen to the question whereby it is demanded whether men ouertaken with the vnnaturall sinnes mentioned Rom. 1.24,25,26 may come to repentance afterward or no namely that although the sinnes be hainous and capitall yet the grace of repentance is not denied as appeares in the example of the Corinthians 1. Cor. 6.9 10,11 VVHether the child of God after repentance for some grieuous sinne doe fall into the same againe and come to repentance the second time Ans. The case is dangerous as wee may see by comparison in the bodie If one fall into the relapse of an ague or any other strong disease it may cost him his life and the recouerie will bee verie hard Christ said to the man that had bin sicke eight and thirtie yeres after that he had healed him Behold thou art whole sinne no more least a worse thing befall thee And the vncleane spirit returning takes to him other seauen spirits worse then himselfe Indeede we finde no particular example of recouerie after a relapse in the scriptures yet no doubt a recouerie may be Reasons are these I. Promise is made of remission of sins in Christ without any tearme of time without any limitation to any number or kinds of sinne saue onely the blasphemy against the H. Ghost Therefore there may be a repentance and saluation after a relapse II. Christ tels Peter that he must forgiue not til seuen times only which peraduenture he thought to be very much but seuentie seuen times and that in one daie if one returne seuentie times and say it repents me Now if we must do this which haue not so much as a drop of mercie in vs in comparison of God hee will no doubt often forgiue euen for one sinne if men will returne and say it repents me considering that with him is plentifull redemption and he is much in sparing III. Case of Restitution VVHether hee that repents is to make restitution if hee haue taken any thing wrongfully from his neighbour Ans. Yea Zacheus when hee repented and receiued Christ gaue halfe of his goods to the poore and if hee had taken any thing by forged cauillation he restored it foure folde It is but a bad practise when a man on his death bed will verie deuoutly bequeath his soule to God and his goods euill gotten as his conscience wil often crie in his eare to his children and friendes without either restitution or amends making Quest. But what if a man be not able to
restore Ans. Let him acknowledge the fault and God will accept the will for thee deede As Paul sayeth in the like case If there be a willing mind it is accepted according to that which a man hath and not according to that which a man hath not Quest. When a man by restoring shall discredit himselfe howe shall he restore and keep his credit Ans. Let him if the thing to be restored be of small moment make choice of some faithfull or honest friend who may deliuer the thing in the behalfe of the partie concealing his name Quest. Howe if the parties bee dead Ans. Let him restore to the heires and successors if there be none let him restore to God that is the Church and the poore IV. Case of teares VVHether doth repentance alwaies goe with teares or not Answer No For verie pride and hypocrisie will drawe foorth teares And some there are that can weep for their sins in the presence of others whereas being alone they neither will nor can Some againe are of that constitution of bodie that they haue teares at commaund And a godly man with drie cheekes may mourne to God for his sinnes and intreat for pardon and reâ—â—ue iâ— Yet in all occasions of deeper griefe for sin teares will follow vnles men haue stonie flinty hearts And yet againe though the greatest cause of sorrowe be offered the softest heart that is sheds not teares at the first but afterwards it wil. When the bodie receiues a deepe wounde at the first ye shall see nothing but a white line or dint made in the flesh without any blood staie but a while then comes blood from the wound in great aboundance So at the first the minde is astonished giues no teares but after some respite or consideratioÌ„ teares follow V. Case of death VVHether the repentant sinner can alwaies shewe himselfe comfortable on his death bed Ans. Though the comfort of Gods spirit shal neuer be abolished from his heart yet he can not alwaies testifie it For he may die of a burning ague and by reason of the extremitie of his fits bee troubled with idlenesse of head and breake out into raging speeches and blasphemies Likewise he may die of a sicknesse in the braine and be troubled with grieuous convulsions so as his mouth shall be writhen to his eares his necke turned behind him and the verie place where he lies shall shake through his treÌ„bling as daily experience will testifie Neither is any to thinke this straunge for Salomon saith All things in outward matters come alike to all and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not CHAP. XII Of the contraries to Repentance COntrary to repentance is Impenitencie whereby men continue in one estate neither sorrowing for sinne nor turning from it It is one of the most grieuous iudgements that is if it be final For as a sicke man then is most sicke when he feeles the least sicknes and saith he is well so miserable man is in most miserie when he feeles no miserie and thinkes himselfe in good estate This sin befalls them that iudge themselues righteous needing no repentance As the Pharises in the daies of Christ the Catharists in the primitiue Church the Anabaptists in our age Adde vnto these such as haue hardened their hearts so as they can discerne betweene good and euill nor tremble at Gods iudgements but rather fret rage against them till God in his wrath either destroy them or cast them to final despaire As it befell Iulian the Apostata who died blaspheming and casting his owne blood into the aire Betweene the two extreames Repentance and Impenitencie is placed couÌ„terfeit repentance For the wicked nature of man can dissemble and counterfeit Gods grace as the Lord complaines of the Iewes Her rebellious sister Iudah hath not returned vnto me with her whole heart but fainedly saith the Lord Ier. 3.10 Counterfeit repentance is either ceremoniall or desperat Ceremoniall wheÌ„ meÌ„ repeÌ„t in outward shew but not in the truth of heart As Saul Then said Saul to Samuel I haue sinned for I haue transgressed the commandemeÌ„ts of the Lord thy words because I feared the people and obeyed their voice Now therfore I pray thee take a way my sin turne again with me that I may worship the Lord c. Again I haue sinned but honour me I pray thee before thâ— elders of my people Of Ahab When Ahab heard these words he rent his cloathes and put on sackcloath and fasted and went softly And the word of the Lord came to Elijah saying Seest thou how Ahab is humbled before me Dissembled repentance may be discerned because men after a time returne to their old byas againe Pharao king of Egypt saide vnto Moses and Aaron Pray vnto the Lord that he may take away the frogges from me and from my people And When Egypt was smitten with hayle he said I haue now sinned and the Lord is righteous but I and my people are wicked Pray yee vnto the Lord that there be no more mightie thunders and hayle Again troubled with grashoppers he saide I haue sinned against the Lord your God and against you and now forgiue me my sinne onely this once c. Now marke the issue of all when Pharao saw that he had rest giuen him he hardened his heart and hearkened not vnto them as the Lord had said This is the ordinarie and common repentance that most men practise in the world Desperate repentance commonly called Penitencie is when a man hauing onely Gods iudgements before his eyes is smitten with horror of conscience and wanting assurance of Gods mercie despaires finally This was Iudas repentance who when he had brought againe the thirtie pieces of siluer confessed his fault and went and hanged himselfe CHAP. XIII Of corruptions in the doctrine of Repentance THe Church of Rome at this day hath corrupted the ancient doctrine of Repentance beeing one of the speciall points of religion The corruptions are specially sixe The first that they make repentance or penance to be a sacrament which cannot be because it wants an outward signe And though some say that the words which the priest rehearseth in absolution are the signe yet that can not be because the signe must be not onely audible but also visible The second that a sinner hath in him a naturall disposition which beeing stirred vp by Gods preuenting grace he may and can worke together with Gods spirit in his owne repentance But indeed all our repentance is to be ascribed to Gods grace wholly The soule of man is not weake but starke dead in sinne and therefore it can no more prepare it selfe to repentance then the bodie beeing dead in the graue can dispose it selfe to the last resurrection The third corruption that contrition in
repentance must be sufficient A thing impossible For sinne doth so greatly offend Gods maiestie that no man can euer mourne enough for it The fourth that contrition doth merit remission of sinne An opinion that doth derogate much from the all-sufficient merits of Christ. The fifth that he that repents must confesse al the sinnes that he can remēber with all their circumstances to his owne priest or one in his stead if he will receiue pardon This kind of confession is a meere forgerie of mans brain I. There is neither precept nor example of it in the Scriptures II. Dauid and others haue repented and haue receiued remission of their sinnes without confessing of their sinnes in particular to any man The last that the sinner by his workes and sufferings must make satisfaction to God for the temporall punishment of his sinnes A flat blasphemie The Scriptures mention no other satisfaction but Christs and if his be sufficiēt ours is needles if ours needfull his imperfect Papists write that both may stand togither Christs satisfaction they say is a plaister in a boxe vnapplied mans satisfaction as a meanes to apply it because it prepares vs to receiue it Ah good diuinitie for euen in common sense the satisfaction of Christ must first bee applied to the person of man that it may please God before the workes which they tearme satisfactions can any way bee acceptable to God To conclude the Romish doctrine of Repentance is the right way to hell For when a sinner shall be taught that he must haue sufficient sorrowe for his sinnes and withall that he must not beleeue the remission of his owne sinnes particularly when sorrow comes vpon him and hee wants sound comfort in Gods mercie he must needs fal into desperation without recouerie Therfore the Papists in the houre of death as we haue experience are glad to leaue the trumperie of humane sattsfactions and to rest onely for their iustification on the obedience of Christ. LAVS DEO THE COMBAT OF THE FLESH AND SPIRIT Gal. 5.17 For the flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to an other so that yee can not doe the things which yee would THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galathians to maintaine their Christian libertie and from thence to the end of the chapter he perswades them to other speciall duties of godlinesse In the 13. verse hee stirres them vp to be seruiceable one to another by loue in the 15. verse he disswades them from contentions and doing of iniuries In the 16. verse he shewes the remedie of the former sinnes which is to walke according to the spirit In this 17. verse he renders a reason of the remedie the force whereof is this The flesh and the spirit are contrarie wherefore if ye walke according to the spirit it will hinder the flesh that it shal not carrie you forward to doe iniuries and liue in contentions as otherwise it would In this verse we haue to obserue fiue points The first that there is a combat betweene the flesh and the spirit in these words The flesh lusteth against the spirit and the spirit against the flesh The second is the matter of this combat which stands in the contrary lusting of the flesh and the spirit The third is the cause of the combate in these words and those are contrarie The fourth is the subiect or person in whome this combat is noted in these wordes So that yee the Galathians The last is the effect of the combate in the last words that they cannot doe c. Touching the combat it selfe diuers points are to be considered The first what these two which make combat namely the flesh the spirit are They haue diuers significations First of all the spirit is taken for the soule and the flesh for the bodie But so they are not taken in this place For there is no such combat betweene the bodie and the soule both which agree togither to make the person of one man Secondly the spirit signifies natural reason the flesh the naturall appetite or concupiscence But they cannot be so vnderstood in this place For the spirit here mentioned doth fight euen against naturall reason which though it serue to make a man without excuse yet is it an enemie to the spirit Thirdly the spirit signifies the Godhead of Christ and the flesh the manhood but it must not be so taken here For then euery mā regenerate should bee deified Lastly the spirit signifies a created qualitie of holinesse which by the holy Ghost is wrought in the minde wil and affections of man and the flesh the naturall corruption or inclination of the minde will and affections to that which is against the lawe In this sense these twaine are taken in this place Secondly it is to be considered howe these twaine the flesh and the spirit can fight togither beeing but meere qualities And wee must know that they are not seuered asunder as though the flesh were placed in one part of the soule and the spirit in another but they are ioyned and mingled togither in al the faculties of the soule The minde or vnderstanding part is not one part flesh and another spirit but the whole minde is flesh and the whole minde is spirit partly one and partly the other The whole will is partly flesh and partly spirit the flesh and the spirit that is grace and corruption not seuered in place but onely in reason to be distinguished As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at noone day neither is it in one part light in another part darke but the whole aire is partly light and partly dark throughout In a vessel of luke warme water the water it selfe is not onely hote or onely cold or in one part hote and in another part colde but heate and colde are mixt togither in euery part of the water So is the flesh and the spirit mingled togither in the soule of man and this is the cause why these two contrarie qualities fight togither Thirdly in this combat we are to consider what equalitie there is betweene these two combaters the flesh and the spirit And we must know that the flesh vsually is more in measure then the spirit The flesh is like the mightie gyant Goliah and the spirit is litle and small like young Dauid Hence it is that Paul calls the Corinthians which were men iustified and sanctified carnall I could not saith he brethren speake vnto you as vnto spirituall but as vnto carnall as vnto babes in Christ. And none can come to be tall men in Christ according to the age of the fulnesse of Christ till after this life And the speech which is vsed of some diuines that the man regenerate hath but the reliques of sinne in him must be vnderstood warily else it may
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
with all his heart and with full consent and so doth not the first Secondly though he fall into any sinne yet he doth not lie long in it but speedily recouers himselfe by reason of grace in his heart Hence it is manifest that sinnes of infirmitie are committed onely of such as are regenerate As for the man vnregenerate he can not sinne of infirmitie whatsoeuer some falsly thinke For he is not weake but starke dead in sinne And sinnes of infirmitie are such onely as rise of constraint feare hastinesse and such like sudden passions in the regenerate And though they sin of weaknes often by reason of this spirituall combat yet they doe not alwaies for they may sinne against knowledge and conscience of presumption To come to the second point the regenerate man can not doe the good which he would because he can not doe it perfitly and soundly according to Gods will as he would Paul saith To will is present with me but I finde no meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfitly to doe that which I would In this point the godly man is like a prisoner that is gotten forth of the gayle and that he might escape the hand of the keeper desires and striues with all his heart to runne an hundred miles in a day but because he hath straight and waightie bolts on his legges cannot for his life creepe past a mile or twaine and that with chasing his flesh tormenting himselfe So the seruants of God doe heartily desire and endeauour to obey God in all his commaundements as it is saide of King Iosias That he turned to God with all his heart with all his soule with all his might according to all the lawes of Moses c. yet because they are clogged with the bolts of the flesh they performe obedience both slowly and weakely with diuers slippes and falls Thus much of the combat now let vs see what vse may be made of it First of all by it we learne what is the estate of a Christian man in this life A Christian is not one that is free from all euill cogitations from rebellious inclinations and motions of will and affections from all manner of slips in his life and conuersation for such an one is a meere deuise of mans brain and not to be found vpon earth But indeed he is the sound Christian that feeling himselfe laden with the corruptions of his vile and rebellious nature bewailes them from his heart and with might and maine fights against them by the grace of Gods spirit Againe here is ouerthrowne the Popish opinion of merit and iustification by workes of grace on this manner Such as the cause of workes is such are works themselues The cause of works in man is the mind will and affections sanctified in which the flesh and the spirit are mixt together as hath beene shewed before Therefore works of grace euen the best of them are mixt workes partly holy and partly sinnefull Whereby it is euident to a man that hath but common sense that they are not answerable to the righteousnes of the law and that therefore they can neither merit life or any way iustifie a man before God If any reply that good works are the works of Gods spirit and for that cause perfectly righteous I answer it is true indeede they come from the H. Ghost that can not sinne but not onely or immediatly For they come also frō the corrupt minde will of man and in that respect become sinnefull as sweete water issuing out of a pure fountaine is by a filthy channell made corrupt Thirdly we doe hence learne that concupiscence or originall sinne is properly and indeede sinne after baptisme though it please the Councill of Trent to decree otherwise For after baptisme it is flat contrarie to the spirit and rebells against it Papists obiect that it is taken away by baptisme Answ. Originall sinne or the flesh is taken away in the regenerate thus In it there be three things the guilt the punishment the corruption the first two are quite abolished by the merit of Christs death in baptisme the third that is the corruption remaines still but marke in what manner it remaines weakned it remains not imputed to the person of the beleeuer Lastly hereby we are taught to be watchfull in praier Watch and pray saith Christ c. for the spirit is readie but the flesh is weake Rebecca when two twins stroue in her wombe was troubled and saide Why am I so wherefore shee went to aske the Lord namely by some Prophet So when we feele this inward fight the best thing is to haue recourse to God by praier and to his word that the spirit may be strengthened against the flesh As the children of Israel by compassing the citie of Ierico seuen daies and by sounding rammes hornes ouerturned the walls thereof so by serious inuocation of Gods name the spirit is confirmed and the turrets and towres of the rebellious flesh battered The voice of a man 1. Carnall of Euill I doe that which is euill and I will doe it Good I do not that which is good and I will not do it 2. Regenerate of Euill I doe the euill which I would not Good I doe not doe the good which I would 3. Glorified of Euill I doe not that which is euill and I will not doe it Good I doe that which is good and I will doe it A salue for a sicke man OR A TREATISE CONTAINING THE NATVRE DIFFERENCES AND KINDES OF DEATH AS ALSO THE right manner of dying well And It may serue for spirituall instruction to 1. Marriners when they goe to sea 2. Souldiers when they goe to battell 3. Women when they trauell of child PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge 1600. TO THE RIGHT HONOVRABLE AND VERTVOVS LAdie the Ladie Lucie Countesse of Bedford THe death of the righteous that is of euery beleeuing and repentant sinner is a most excellent blessing of God and brings with it many worthie benefits which thing I proue on this maner I. God both in the beginning and in the continuance of his grace doeth greater things vnto his seruants then they do commonly aske or thinke and because he hath promised aide and strength vnto them therefore in wonderfull wisdome hee casteth vpon them this heauie burden of death that they might make experience what is the exceeding might power of his grace in their weakenes II. Iudgement beginnes at gods house the righteous are laden with afflictions temptations in this life therefore in this worlde they haue their deaths and hells that in death they might not feele the torments of hell and death III. When Lazarus was dead Christ said He is not dead but sleepeth hence it followeth that the christian man can say My graue is my bedde my death is my sleepe in death I die not but onely sleepe It is thought that of all terrible things death is most
terrible but it is false to them that bee in Christ to whome many things happen farre more heauie and bitter then death IV. Death at the first brought foorth sinne but death in the righteous by meanes of Christs death abolisheth sinne because it is the accomplishment of mortification And death is so far from destroying such as are in Christ that there can bee no better refuge for them against death for presently after the death of the bodie followes the perfect freedome of the spirit and the resurrection of the bodie V. Lastly death is a meanes of a Christian mans perfection as Christ in his owne example sheweth saying Beholde I will cast out deuills and will heale still to daie and to morrowe and the third I will bee perfected Nowe this perfection in the members of Christ is nothing els but the blessing of God the author of peace sanctifying them throughout that their whole spirits and soules and bodies may be preserued without blame to the comming of our Lord Iesus Christ. Nowe hauing often thus considered with my selfe of the excellencie of death I thought good to drawe the summe and cheife heads thereof into this small Treatise the protection and consideration whereof I commend to your Ladiship desiring you to accept of it and read it at your leisure If I be blamed for writing vnto you of death whereas by the course of nature you are not yet neere death Salomon will excuse me who saith that wee must remember our Creator in the daies of our youth Thus hoping of your H. good acceptance I pray God to blesse this my little labour to your comfort and saluation Septemb. 7. 1595. Your H. in the Lord W. Perkins ECCLESIASTES 7. 3. The day of death is better then the daie that one is borne THese words are a rule or precept laid downe by Salomon for weightie causes For in the chapters going before he sets forth the vanitie of all creatures vnder heauen and that at large in the very particulars Now men hereupon might take occasion of discontentment in respect of their estate in this life therefore Salomon in great wisdom here takes a new course in this chapter begins to lay downe certaine rules of direction and comfort that men might haue somewhat wherewith to arme themselues against the troubles and the miseries of this life The first rule is in this third verse that a good name is better then a pretious oyntment that is a name gotten maintained by godly conuersation is a speciall blessing of God which in the midst of the vanities of this life ministreth greater matter of reioycing and comfort to the heart of man then the most pretious oyntment can doe to the outward senses Now some man hauing heard this first rule concerning good name might obiect and say that renowme good report in this life affoards slender comfort considering that after it followes death which is the miserable end of all men But this obiection the wise man remooueth by a second rule in these words which I haue in hand saying that the daie of death is better then the daie that one is borne That we may come to the true proper sense of this precept or rule three points are to be considered First what is death here meÌ„tioned secondly how it can be truely said that the daie of death is better then the daie of birth thirdly in what respect it is better For the first death is a depriuation of life as a punishment ordained of God and imposed on man for his sinne First I say it is a depriuation of life because the verie nature of death is he absence or defect of that life which God vouchsafed man by his creation I adde further that death is a punishment more especially to intimate the nature and qualitie of death and to shewe that it was ordained as a meanes of execution of Gods iustice and iudgement And that death is a punishment Paul plainely auoucheth when hee saith that by one man sinne entred into the worlde and death by sinne And againe that death is the stipend wages or allowance of sinne Furthermore in euerie punishment there be three workers the ordainer of it the procurer and the executioner The ordainer of this punishment is God in the estate of mans innocency by a solemne lawe then made in these verie wordes In the daie that thou eatest thereof thou shalt die the death Genesis 2. â—7 But it may be alleadged to the contrarie that the Lord saith by the Prophet Ezechiel that hee will not the death of a sinner and therefore that hee is no ordainer of death The answere may easily bee made and that sundrie waies First the Lord speakes not this to all men or of all men but to his owne people the church of the Iewes as appeares by the clause perfixed Sonne of man say vnto the â—ouse of Israel c. Again the words are not spoken absolutely but only in waie of comparison in that of the twaine hee rather wills the conuersion and repentance of a sinner then his death and destruction Thirdly the verie proper meaning of the wordes importe thus much that God doeth take no delight or pleasure in the death of a sinner as it is the ruine and destruction of the creature And yet all this hinders not but that God in a newe regard and consideration may both will and ordaine death namely as it is a due and deserued punishment tending to the execution of iustice in which iustice God is as good as in his mercie Againe it may bee obiected that if death indeede had beene ordained of God then Adam should haue beene destroyed and that presently vpon his fall For the verie wordes are thus Whensoeuer thou shalt eate of the forbidden fruite thou shalt certainly die Ausvvere Sentences of Scripture are either Legall or Euangelicall the lawe and the Gospel beeing two seuerall and distinct parts of Gods worde Nowe this former sentence is Legall and must be vnderstood with an exception borrowed from the Gospell or the couenant of grace made with Adam and reuealed to him after his fall The exception is this Thou shalt certenly die whensoeuer thou eatest the forbidden fruite except I doe further giue thee a meanes of deliuerance from death namely the seed of the woman to bruise the serpents head SecoÌ„dly it may be answered that Adam and all his posteritie died and that presently after his fall in that his bodie was made mortall and his soule became subiect to the curse of the Lawe And whereas God would not vtterly destroy Adam at the very first but onely impose on him the beginnings of the first and second death he did the same in great wisdome that in the midst of his iustice he might make a way to mercie which thing could not haue beene if Adam had perished The executioner of this punishment is hee that doeth impose and inflict the same on man and that also is God
conscience with other gifts of Gods spirit which are the earnest of their saluation The second degree is in this life when the bodie goes to the earth and the soule is carried by the Angels into heauen The third is in the ende of the world at the last iudgement when bodie and soule reunited doe ioyntly enter into eternall happines in heauen Now of these three degrees death it selfe being ioyned with the feare of God is the second which also containeth in it two worthie steppes to life The first is a freedome from all miseries which haue their ende in death For though men in this life are subiect to manifold daungers by sea and land as also to sundrie aches paines and diseases as feauers and consumptions c. yet when death comes there is an ende of all Againe so long as men liue in this world whatsoeuer they be they doe in some part lie in bondage vnder originall corruption and the reâ—nants thereof which are doubtings of Gods prouidence vnbeleefe pride of heart ignorance couetousnesse ambition enuie hatred lust and such like sinnes which bring forth fruits vnto death And to be in subiection to sinne on this manner is a miserie of all miseries Therefore Paul when he was tempted vnto sinne by his corruption calls the very temptation the buffets of Sathan and as it were a pricke or thorne wounding his flesh and paining him at the very heart Againe in another place wearied with his owne corruptions he complaines that he is sold vnder sinne and he cries out O miserable man that I am who shall deliuer me from this bodie of death Dauid saith that his eyes gushed out with riuers of teares when other men sinned against God how much more then was he grieued for the sinnes wherewith he himselfe was ouertaken in this life And indeede it is a very hell for a man that hath but a sparke of grace to be exercised turmoiled and tempted with the inborne corruptions and rebellions of his owne heart and if a man would deuise a torment for such as feare God and desire to walke in newnesse of life he can not deuise a greater then this For this cause blessed is the day of death which brings with it a freedome from all sinne whatsoeuer For when we die the corruption of nature is quite abolished and sanctification is accomplished Lastly it is a great miserie that the people of God are constrained in this world to liue and conuerse in the companie of the wicked as sheepe are mingled with goates which strike them annoy their pasture and muddie their water Hereupon Dauid cried out Woe is me that I râ—maine in Meshech and dwell in the tents of Keâ—ar When Elias saw that Ahab and Iesabel had planted idolatrie in Israel and that they sought his life also he went apart into the wildernes and desired to die But this miserie also is ended in the day of death in as much as death is as it were the hand of God to sort and single out those that be the seruants of God from all vngodly men in this most wretched world Furthermore this exceeding benefit comes by death that it doth not onely abolish the miseries which presently are vpon vs but also pâ—euent those which are to come The righteous saith the Prophet Esay perisheth and no man considereth it in his heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away for the euill to come Example of this we haue in Iosias Because saith the Lord thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I spake against this place c. behold therefore 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 whiâ—h I will bring vpon this place And Paul saith that among the Corinthians some were asleepe that is dead that they might not be condemned with the world Thus much of freedome from miserie which is the first benefit that comes by death and the first steppe to life now followes the second which is that death giues an entrance to the soule that it may come into the presence of the euerliuing God of Christ and of all the Angels and Saints in heauen The worthines of this benefit makes the death of the righteous to be no death but rather a blessing to be wished of all men The consideration of this made Paul to say I desire to be dissolued but what is the cause of this desire that followes in the next wordes namely that by this dissolution he might come to be with Christ. When the Queene of Sheba saw all Salomons wisdome and the house that he had built and the meate of his table and the sitting of his seruants and the order of his ministers and their apparrell c. shee saide Happie are thy men happie are these thy seruants which stand euer before thee and heare thy wisdome much more then may we say that they are ten thousand folde happie which stand not in the presence of an earthly King but before the King of kings the Lord of heauen and earth and at his right hand inioy pleasures for euermore Moses hath beene renowmed in all ages for this that God vouchsafed him but so much fauour as to see his hinder parts at his request O then what happinesse is this to see the glorie and maiestie of God face to face and to haue eternall fellowship with God our father Christ our Redeemer and the holy Ghost our comforter and to liue with the blessed Saints and Angels in heauen for euer Thus now the third point is manifest namely in what respects death is more excellent then life It may be here the mind of man vnsatisfied will yet further replie and say that howsoeuer in death the soules of men enter into heauen yet their bodies though they haue bin tenderly kept for meate drink and apparrell and haue slept many a night in beddes of doune must lie in darke and loathsome graues and there be wasted and consumed by wormes Answ. All this is true indeede but all is nothing if so be it we will but consider aright of our graues as we ought We must not iudge of our graues as they appeare to the bodily eye but we must looke vpon them by the eie of faith and consider them as they are altered and changed by the death and buriall of Christ who hauing vanquished death vpon the crosse pursued him afterward to his own den and foyled him there and depriued him of his power And by this means Christ in his owne death hath buried our death and by the vertue of his buriall as sweete incense hath sweetned and perfumed our graues and made them of stinking and loathsome cabbines to become princely pallaces and beddes of most sweete and happie rest farre more excellent then beddes of doune And
in that respect may be saide to be the cause of euery mans death So saith Anna The Lord killeth and maketh aliue The Church of Ierusalem confessed that nothing came to passe in the death of Christ but that which the foreknowledge and eternall counsell of God had appointed And therefore the death also of euery member of Christ is foreseene and ordained by the speciall decree and prouidence of God I adde further that the very circumstances of death as the time when the place where the maner how the beginnings of sicknes the cōtinuance and the ende euery fit in the sicknes and the pangs of death are particularly set down in the counsell of God The very hayres of our heads are numbered as our Sauiour Christ saith and a sparrow lights not on the ground without the will of our heauenly father Dauid saith excellently My bones are not hidde from thee though I was made in a secret place and fashioned beneath in the earth thine eyes did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before And he praies to God to put his teares into his bottle Now if this be true that God hath bottles for the very teares of his seruants much more hath he bottles for their blood and much more doth he respect and regard their paines and miseries with all the circumstances of sicknes and death The carefull meditation of this one point is a notable meanes to arme vs against feare and distrust and impatience in the time of death as some examples in this case will easily manifest I held my tongue and saide nothing saith Dauid but what was it that caused this patience in him the cause follows in the next wordes because thou Lord diddest it And Ioseph saith to his brethren Feare not for it was the Lord that sent you before me Marke here how Ioseph is ariued against impatience and griefe and discontentment by the very consideration of Gods prouidence and so in the same manner shal we be confirmed against all feares and sorrowes and say with Dauid Pretious in the sight of the Lord is the death of his Saints if this perswasion be once setled in our hearts that all things in sicknes and death come to passe vnto vs by the prouidence of God who turnes all things to the good of them that loue him The second meditation is to be borrowed from the excellent promise that God made to the death of the righteous which is Blessed are they that die in the Lord for they rest from their labours and their workes follow them The author of truth that can not lie hath spoken it Now then let a man but throughly consider this that death ioyned with reformed life hath a promise of blessednes adioyned vnto it and it alone will be a sufficient meanes to stay the rage of our affections and all inordinate feare of death and the rather if we mark◠wherein this blessednes consists In death we are indeed thrust out of our old dwelling places namely these houses of clay and earthly tabernacles of our bodies wherein we haue made long aboad but what is the end surely that liuing and dying in Christ we might haue a building giuen of God that is an house not made with hands but eternall in heauens which is vnspeakable and immortall glorie If a poore man should be commaunded by a Prince to put off his torne and beggerly garments and in stead thereof to put on royall and costly robes it would be a great reioycing to his heart oh then what ioyfull newes must this he vnto all repentant and sorrowfull sinners when the King of heauen and earth comes vnto them by death and biddes them lay downe their bodies as ragged and patched garments and prepare themselues to put on the princely robe if immortalitie No tongue can be able to expresse the excellencie of this most blessed and happie estate The third meditation is borrowed from the estate of all them that are in Christ whether liuing or dying He that dieth beleeuing in Christ dieth not forth of Christ but in him hauing both his bodie and soule really coupled to Christ according to the tenour of the couenant of grace and though after death bodie and soule be seuered one from an other yet neither of them are seuered or disioyned from Christ. The coniunction which is once begun in this life remaines eternally And therefore though the soule goe from the bodie and the bodie it selfe rotte in the graue yet both are still in Christ both in the couenant both in the fauour of God as before death and both shal againe be ioyned togither the bodie by the vertue of the former coniunction beeing raised to eternall life Indeede if this vnion with Christ were dissolued as the coniunction of bodie and soule is it might be some matter of discomfort and feare but the foundation and substance of our mysticall coniunction with Christ both in respect of our bodies and soules enduring for euer must needs be a matter of exceeding ioy and comfort The fourth meditation is that God hath promised by his speciall blessed comfortable presence vnto his seruants when they are sick of dying or any way distressed When thou passest through the water I will be with thee saith the Lord and through the floods that they doe not ouerflow thee when thou walkest through the very fire thou shalt not be burnt neither shal the flame kindle vpon thee Now the Lord doth manifest his presence three waies the first is by moderating and lessening the paines and torments of sicknesse and death as the very wordes of the former promise doth plainly import Hence it comes to passe that to many men the sorrowes and pangs of death are nothing so grieuous and troublesome as the afflictions and crosses which are laid on them in the course of their liues The second way of Gods presence is by an inward and vnspeakable comfort of the spirit as Paul saith We reioyce in tribulation knowing that tribulation bringeth forth patience c. but why is this reioycing because saith he in the next words the loue of God is shed abroad in our hearts by the holy Ghost Againe Paul hauing in some grieuous sicknes receiued the sentence of death saith of himselfe that as the sufferings of Christ did abound in him so his consolation did abound through Christ. Here then we see that when earthly comforts faile the Lord himselfe drawes neere the bed of the sicke as it were visiting them in his owne person and ministring vnto them refreshing for their soules With his right hand he holds vp their heads and with his left hand he embraceth them The third meanes of Gods presence is the ministery of his good Angels whome the Lord hath appointed as keepers and nources vnto his seruants to hold them vp and to
beare them in their armes as nources do yong children and to be as a gard vnto them against the deuill and his angels And all this is verified specially in sicknes at which time the holy Angels are not onely present with such as feare God but readie also to receiue and to carrie their soules into heauen as appeares by the example of Lazarus And thus much of the first dutie which a sicke man is to performe vnto himselfe namely that he must by all meanes possible arme strengthen himselfe against the feare of death now followeth the second dutie which is concerning the bodie and that is that all sicke persons must be careful to preserue health and life till God doe wholly take it away For Paul saith None of vs liueth to himselfe neither doth any die to himselfe for whether we liue we liue vnto the Lord or whether we die we die vnto the Lord whether we liue therefore or die we are the Lords For this cause we may not doe with our liues as we will but we must reserue the whole disposition thereof vnto God for whose glorie we are to liue and die And this temporall life is a most pretious iewell and as the common saying is life is very sweete because it is giuen man for this ende that he might haue some space of time wherein he might vse all good meanes to attaine to life euerlasting Life is not bestowed on vs that we should spend our daies in our lusts and vaine pleasures but that we might haue libertie to come out of the kingdome of darknes into the kingdome of grace and from the bondage of sinne into the glorious libertie of the sonnes of God and in this respect speciall care must be had of preseruation of life till God doe call vs hence In the preseruing of life two things must be considered the meanes and the right vse of the meanes The means is good and wholsom physick which though it be despised of many as a thing vnprofitable and needles yet must it be esteemed as an ordinance and blessing of God This appeares because the spirit of God hath giuen approuation vnto it in the Scriptures When it was the good pleasure of God to restore life vnto king Ezekias a lump of drie figs by the prophets appointment was laid to his boile and he was healed Indeed this cure was in some sort miraculous because he was made whole in the space of two or three daies and the third day he went vp to the temple yet the bunch of figges was a naturall and ordinary medicine or plaister seruing to soften ripen tumours or swellings in the flesh And the Samaritane is commended for the binding vp and for the powring in of wine and oyle into the woundes of the man that lay wounded betweene Ierusalem and Ierico Now this dealing of his was a right practise of physicke for the wine serued to clense the wound and to ease the pain within the oyle serued to supple the flesh to asswage the pain without And the prophet Esai seemes to cōmend this physicke when he saith From the soole of the foote there is nothing whole therein but wounds and swellings sores full of corruption they haue not bin wrapped nor boūd vp nor mollified with oyle And whereas God did not command circumcision of children before the eight day he followed a rule of physicke obserued in all ages that the life of the child is very vncerten till the first seuen daies be expired as we may see by the example of the child which Dauid had by Bathsabe which died the seuenth day And vpon the very same ground heathen men vsed not to name their children before the eight day Thus then it is manifest that the vse of physicke is lawfull and commendable Furthermore that physicke may be well applied to the maintenance of health special care must be had to make choise of such physitiās as are known to be well learned and men of experience as also of good conscience good religion For as in other callings so in this also there be sundrie abuses which may indanger the liues and the health of men Some venter vpon the bare inspection of the vrine without further direction or knowledge of the estate of the sicke to prescribe and minister as shall seeme best vnto them But the learned in this facultie doe plainely auouch that this kind of dealing tendes rather to kill then to cure and that sundrie men are indeed killed thereby For iudgement by the vrine is most deceitfull the water of him that is sicke of a pestilent feauer euen vnto death lookes for substance and colour as the water of a whole man and so doth the water of them that are sicke of a quartane or of any other intermitting feauer specially if they haue vsed good diet from the beginning as also of them that haue the pleuresie or the inflammation of the lungs or the Squinancie oftentimes when they are neare death Now then considering the waters of such as are at the point of death appeares as the vrines of haile and sound men one and the same vrine may foresignifie both life and death and be a signe of diuers nay of contrarie diseases A thin crude and pale vrine in them that be in health is a token of want of digestion but in thē that are sicke of a sharpe or burning ague it betokens the frensie and is a certen signe of death Againe others there be that think it a small matter to make experiments of their deuised medicines vpon the bodies of their patients whereby the health which they hoped for is either much hindered or much decaied Thirdly there be others which minister no physicke at any time or vse phlebotomie without the direction of iudiciall Astrologie but if they shall follow this course alwaies they must needes kill many a man Put the case that a man full bodied is taken with a pleuresie the moone beeing in Leone what must be done The learned in this art say he must presently be let blood but by Astrologie a stay must be made till the moone be remooued frō Leo the house of the sun but by that time the impostume will be so much increased by the gathering togither of the humors that it can neither be dissolued nor ripened and by this meanes the sicke partie wanting helpe in time shall die either by inflammation or by the consumption of the lungs Againe when a man is sicke of the Squinancie or of the feauer called Synachus the moone then beeing in the malignant aspects with any of the infortunate planets as Astrologers vse to speak if letting of blood be deferred till the moone be freed from the foresaid aspects the partie dies in the meane season Therefore they are farre wide that minister purgations and let blood no otherwise then they are counselled by the constitution of the starres
when hee had confirmed this by testimonie of Scripturâ— he added This is my faith in which I will die and God will destroy them that teach otherwise This done he shooke hands with all and said Farewell my brethren and deare friends It were easie to quote more examples but these few may be in stead of many and the summe of all that godly men speake is this Some inlightened with a propheticall spirit foretell things to come as the Patriarkes Iacob and Ioseph did and there haue bin some which by name haue testified who should verie shortly come after them and who should remaine aliue and what should be their condition some haue shewed a wonderfull memorie of things past as of their former life and of the benefits of God and no doubt it was giuen them to stirre vp holy affections and thanksgiuing to God some againe rightly iudging of the change of their present estate for a better doe reioyce exceedingly that they must be translated from earth to paradise as Babylas Martyr of Antioch when his head was to be chopped off Returne saith he O my soule vnto thy rest because the Lord hath blessed thee because thou hast deliuered my soule from death mine eies from teares and my foote from falling I shall walke before thee Iehoua in the land of the liuing And some others speake of the vanitie of this life of the imagination of the sorrowes of death of the beginnings of eternall life of the comfort of the holy Ghost which they feele of their departure vnto Christ. Quest. What must we thinke if in the time of death such speeches be wanting and in the stead thereof idle talke be vsed Ans. Wee must consider the kind of sicknes whereof men die whether it be more easie or violent for violent sicknes is vsually accompanied with frensies and with vnseemely motions and gestures which wee are to take in good part euen in this regard because we our selues may be in the like case Thus much of the first dutie which is to die in faith the second is to die in obedience otherwise our death cannot bee aceeptable to God because wee seeme to come vnto God of feare and constraint as slaues to a master not of loue as children to a father Nowe to die in obedience is when a man willing and readie and desirous to goe out of this worlde whensoeuer God shall call him and that without murmuring or repining at what time where and wheÌ„ it shall please god Whether we liue or die saith Paul we do it not to our selues but vnto God and therefore mans dutie is to bee obedient to God in death as in life Christ is our example in this case who in his agonie praied Father let this cup passe from me yet with a submission not my will but thy will be done teaching vs in the very pangs of death to resigne our selues to the good pleasure of God When the prophet told king Ezechiah of death presently without all manner of grudging or repining he addressed himselfe to praier We are commanded to present our selues vnto God as free-will offerings without any limitation of time and therefore as well in death as in life I conclude then that we are to make as much conscience in performing obedience to God in suffering death as we do of any coÌ„scieÌ„ce in the course of our liues The third dutie is to render vp our soules into the handes of God as the most faithfull keeper of all This is the last dutie of a Christian and it is prescribed vnto vs in the example of Christ vpon the crosse who in the very pangs of death when the dissolution of bodie and soule drew on said Father into thy hands I commend my spirit and so gaue vp the ghost The like was done by Steuen who when he was stoned to death said Lord Iesus receiue my spirit And Dauid in his life time being in danger of death vsed the very same words that Christ vttered Thus we see what be the duties which we are to performe in the very paÌ„gs of death that we may come to eternall life Some man will happily say if this be all to die in faith and obedience and to surrender our soules into Gods haÌ„d we will not greatly care for any preparation before hand nor trouble our selues much about the right manner of dying well for we doubt not but that when death shall come we shall be able to perform all the former duties with ease Ans. Let no man deceiue himselfe by any false perswasion thinking with himselfe that the practise of the foresaid duties is a matter of ease for ordinarily they are not neither can they be performed in death vnles there bee much preparation in the life before Hee that will die in faith must first of all liue by faith and there is but one example in all the bible of a man dying in faith that liued without faith namely the theife vpon the crosse The seruants of God that are endued with great measure of grace doe very hardly beleeue in the time of affliction Indeede when Iob was afflicted he said Though the Lord kill me yet will I trust in him yet afterward his faith being ouercast with a cloud he saith that God was become his enemie and that he had set him as a marke to shoot at and sundry times his faith was oppressed with doubting and distrust How then shall they that neuer liued by faith nor inured themselues to beleeue bee able in the pang of death to rest vpon the mercie of God Againe hee that would die in obedience must first of all lead his life in obedience he that hath liued in disobedience can not willingly and in obedience appeare before the iudge when he is cited by death the sergeant of the Lord he dies indeede but that is vpon necesâ—itie because hee must yeelde to the order and course of nature as other creatures do Thirdly he that would surrender his soule into the hands of God must be resolued of two things the one is that God can the other is that God will receiue his soule into heauen and there preserue it till the last iudgement And none can be resolued of this except he haue the spirit of God to certifie his conscience that hee is redeemed iustified sanctified by Christ and shall be glorified He that is not thus perswaded dare not render vp and present his soule vnto God When Dauid said Lord into thy hands I commend my spirit what was the reason of this boldnesse in him surely nothing els but the perswasion of faith as the next words import for thou hast redeemed mee O Lord God of trueth And thus it is manifest that no man ordinarily can performe these duties dying that hath not performed them liuing This beeing so I doe againe renewe my former exhortation beseeching you that ye would practise the duties of preparatioÌ„ in the course of your liues leading
and put his houshold in order and went and hanged himselfe And the fiue foolish virgins contented themselues with the blasing lamps of a bare profession neuer seeking for the horne of lasting oyle of true and liuely faith that might furnish and trimme that lampe both in life death But let vs in the feare of God cast off this damnable folly first of all seeking the kingdome of God and his righteousnes and leading our liues in faith and obedience that we may die accordingly And thus much of the first point of doctrine namely that there is a certen way whereby a man may die well now I come to the second Whereas therefore Salomon saith that the day of death is better then the day of birth we are further taught that such as truly beleeue theÌ„selues to be the children of God are not to feare death ouermuch I say ouermuch because they must partly feare it partly not Feare it they must for two causes the first because death is the destruction of humane nature in a mans owne selfe and others in this respect Christ feared it without sinne and we must not feare it otherwise then we feare sicknes and pouertie and famine with other sorrowes of bodie and mind which god wil not haue vs to despise or lightly regard but to feele with some paine because they are corrections and punishments for sinne And he doth therefore lay vpon vs paines and torments that they may be feared and eschewed and that by eschewing them we might further learne to eschew the cause of them which is sinne and by experience in feeling of paine acknowledge that God is a iudge and enemie of sinne and is exceeding angrie with it The second cause of the feare of death is the losse of the Church or Commonwealth when we or others are depriued of them which were indeede or might haue bin an helpe stay and comfort to either of them and whose death hath procured some publike or priuate losse Againe we are not to feare death but to be glad of it and that for many causes First of all in it we haue occasion to shew our subiection and obedience which we owe vnto God when he calls vs out of this world as Christ saide Father not my will but thy will be done Secondly all sinne is abolished by death and we then cease to offend God any more as we haue done Thirdly the dead bodie is brought into a better condition then euer it was in this life for by death it is made insensible and by that meanes it is freed from all the miseries and calamities of this life and it ceaseth to be either an actiue or passiue instrument of sinne whereas in the life time it is both Fourthly it giues the soule passage to rest life and celestiall glorie in which we shall see God as he is perfectly know him and praise his name for euer keeping without intermission an eternall sabbath therefore Paul saith I desire to be dissolued and be with Christ for that is best of all Fifthly God exequutes his iudgements vpon the wicked and purgeth his Church by death Now in all these respects godly men haue cause not to feare and sorrow but to reioyce in their owne death and the death of others Thirdly if the day of death be so excellent yea a day of happines then it is lawfull to desire death and men doe not alwaies sinne in wishing for death Paul saith I desire to be dissolued and againe O miserable man who shall deliuer me from this bodie of death Yet this desire must not be simple but restrained with certaine respects which are these First death must be desired so far forth as it is a meanes to free vs from the corruption of our nature secondly as it is a meanes to bring vs to the immediate fellowship of Christ and God himselfe in heauen thirdly death may be lawfully desired in respect of the troubles and miseries of this life two caueats beeing obserued the first that this desire must not be immoderate the second it must be ioyned with submission and subiection to the good pleasure of God If either of these be wanting the desire is faultie and therefore Iob and Ieremie and Ionas failed herein because they desired death beeing carried away with impatience On the contrarie also a man may desire a continuance of life Ezechias praied and desired to liue when he heard the message of present death that he might doe seruice to God And Paul desired to liue in regard of the Philippians that he might further their faithâ— though in regard of himselfe to die was aduantage to him Lastly if death ioyned with reformation of life be so blessed then the death of the vnbeleeuing and vnrepentant sinner is euery way cursed most horrible Reasons are these First it is the destruction of nature and the wages of sinne Secondly in it there is no comfort of the spirit to be found no mitigation of paine and no good thing that may counterâ—aile the miseries thereof Thirdly that which is the most feâ—reful thing of all bodily death is the beginning os eternall death desperation and infernall torment without hope of deliuerance Therefore as I began so I end haue care to liue well and die well FINIS An addition of things that come to my minde afterward THe last combat with the deuill in the pang of death is oftentimes most dangerous of all For then he will not vrge men to desperation knowing that by this meanes he shall stirre them vp to resist him but he labours with them that they would not resist him when he assaults them and by this means he indeauours to extinguish hope And this is not done in any other temptation in which faith or hope alone are impugned whereas in this they are both impugned togither This must be thought vpon for when the deuills temptation is not to resist his temptation it is most deceitful of all and it is more easie to ouercome the enemie that compells vs to fight then him that disswades vs from it The temptation of M. Iohn Knox in the time of his death is worth the marking He lay on his death-bedde silent for the space of foure houres very often giuing great sighes sobbes and grones so as the standers by well perceiued that he was troubled with some grieuous temptation and when at length he was raised in his bedde they asked him how he did to whome he answered thus that in his life time he had indured many combats and conflicts with Sathan but that now most mightily the roaring lyon had assaulted him often said he before he set my sinnes before mine eyes often he vrged me to desperation often he laboured to intangle me with the delights of the world but beeing vanquished by the sword of the spirit which is the word of God he could not preuaile But now he assaults me another way for the wily serpent would perswade me that
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
ye were sealed with the Spirit of promise which is the earnest of our inheritance 2. Cor. 1.21 It is God that hath sealed vs and giuen vs the earnest of his Spirit in our hearts Here the words of sealing and earnest are to be considered For things that passe too and fro among men though they be in question yet when the seale is put too they are made out of doubt and therefore when God by his spirit is saide to seale the promise in the heart of euery particular beleeuer it signifieth that he giues vnto them euident assurance that the promise of life belongs vnto them And the giuing of earnest is an vnfallible token vnto him that receiueth it that the bargaine is ratified and that he shall receiue the things agreed vpon And it were a great dishonour vnto God to thinke that the earnest of his owne Spirit giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall Arg. 2. The faith of the Elect or sauing faith is a certen perswasion and a particular perswasion of remission of sinne and life euerlasting Touching the first of these twaine namely that faith is a certen perswasion yea that certentie is of the nature of faith it appeares by expresse testimonie of Scripture Mat. 14.31 O thou of little faith why hast thou doubted and â— 1. v. 21. If ye haue faith and doubt not Iam. 1.6 Let him aske in faith and wauer not for he that wauereth is like a waue of the sea â—ust of the wind and carried away Rom. 4.20 Neither did be doubt of the promise of God through vnbeleefe but was strengthened in faith I will not stand longer on this point which is not denied of any Touching the second part of my reason that faith is a particular perswasion applying things beleeued I prooue it thus The property of faith is to receiue the promise Gal. 3.14 and the thing promised which is Christ with his spirit Joh. 1.12 Now Christ is receiued by a particular application as will appeare if we doe but marke the ende and vse of the ministerie of the word and of the Sacraments For when God giues any blessing to man it is to be receiued by man as God giueth it Now God giues Christ or at the least offereth him not generally to mankind but to the seuerall and particular members of the Church In the Lords Supper as in euery sacrament there is a relation or analogie betweene the outward signes and the things signified The action of the minister giuing the bread and wine to the hands of particular communicants representeth Gods action in giuing Christ with his benefits to the same particular communicants Againe the action of receiuing the bread and wine particularly representeth an other spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sinne and life euerlasting Papists yeeld not to this yet if they refuse to maintaine this analogie they ouerturne the sacrament and dissent from antiquitie Augustine saith The bodie of Christ is ascended into heauen some may answer and say How shall I hold him beeing absent how shall I reach vp mine hand to heauen that I may lay hold of him sitting there Send vp thy faith and thou hast laid hold of him And what is more common then an other saying of his What meanest thou to prepare thy bellie and teeth Beleeue and thou hast eaten Againe Eph. 3.12 Paul saith By Christ we haue boldnes and entrance with confidence by faith in him In which words are set downe two notable effects and fruits of faith boldnes and confidence Boldnes is when a poore sinner dare come into the presence of God not beeing terrified with the threatnings of the law nor with the consideration of his owne vnworthines nor with the manifold assaults of the deuill and it is more then certentie of Gods fauour Now whereas Papists answer that this libertie or boldnes in comming vnto God proceedes of a generall faith they are farre wide It is not possible that a generall perswasion of the goodnes and truth of God and of his mercie in Christ should breed confidence and boldnes in the heart of a guiltie sinner and no example can be brought thereof This generall faith concerning the articles of our beleefe was no doubt in Caine Saul Achitophel Iudas yea in the deuill himselfe and yet they despaired and some of them made away themselues and the deuill for all his faith trembleth before God Wherefore that faith which is the roote of these excellent vertues of boldnes and confidence must needes be a speciall faith that is a large and plentifull perswasion of the pardon of a mans owne sinnes and of life euerlasting Againe Heb. 11. 1. faith is called hypostasis that is a substance or subsistance of things hoped for where faith in the matter of our saluation and other like things is made to goe beyond hope for hope waites for things to come till they haue a beeing in the person hoping but faith in present giues a subsisting or beeing vnto them This can not be that generall faith of Papists tearmed Catholicke for it comes short of hope but it must needes be a speciall faith that makes vs vndoubtedly beleeue our owne election adoption iustification and saluation by Christ. And to this purpose haue some of the fathers said excellent well Augustine saith I demand of thee O sinner doest thou beleeue Christ or no thou saiest I beleeue What beleeuest thou that he can freely forgiue thee all thy sinnes Thou hast that which thou hast beleeued Ambrose saith This is a thing ordained of God that he which beleeueth in Christ should be saued without any worke by faith alone freely receiuing remission of sinnes And with Ambrose I ioyne the testimonie of Hesichius vpon Leuiticus who saith God pitying mankind when he saw it disabled for the fulfilling of the works of the law willed that man should be saued by grace without the workes of the law And grace proceeding of mercie is apprehended by faith alone without workes Whereas in the two last testimonies faith is opposed generally to all works and is withall said to apprehend and receiue yea alone to apprehend and receiue grace and remission of sinnes they can not be vnderstood of a generall but of a special applying faith Bernard hath these words If thou beleeuest that thy sinnes can not be blotted out but by him against whome thou hast sinned thou dost well but goe yet further and beleeue that he pardoneth thy sinnes This is the testimonie which the holy Ghost giueth in our hearts saying Thy sinnes are forgiuen thee For so the Apostle thinketh that a man is iustified freely by faith Papists beeing much choked with this place make answer that S. Bernard doth not say that we must beleeue the pardon of our sinns absolutely without respect of works but that he requires the condition of our conuersation and repentance as signes whereby
this perswasion is wrought I answer againe that he auoucheth plainely the generall faith whereby the points of religion are beleeued to be but a beginning or rudiment of faith and therefore not sufficient vnlesse we goe further and applie the grace of God to our selues by faith simply without respect of any condition performed on mans part Indeed I graunt that the truth of conuersion and other workes are by him mentioned afterward but that was for this ende to shew how any man may haue a sensible and euident experience by workes as fruits of the pardon of his owne sinnes and life euerlasting which he beleeueth Arg. 3. S. Iohn penned his first epiâ—tle that he might shew vnto the church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life and therefore he affoardeth vs many pregnant testimonies for this purpose 1. Ioh. 2.3 And by this we know that we haue knowne him if we keepe his commandements And v. 5. He which keepeth his word in him is the word of God truly accomplished by this we know that we are in him chap. 3. 10. By this are manifest the children of God and the children of the deuill and v. 19. By this we know that we are of the truth and before him we shall make our hearts confident chap. 4. 13. By this we know that we dwell in him he in vs because he hath giuen vs of his Spirit chap. 5.2 By this we know that we loue the sonnes of God when we loue God and keepe his commandements v. 13. I haue written these things vnto you which beleeue in the name of the Sonne of God that ye may know that you haue life eternall To these testimonies first of all answer is made that none of them doe necessarily implie a certentie of diuine faith because we are said to know the things which we learne by coniectures Behold a sillie and poore shift Saint Iohn saith chap. 1.4 These things we write vnto you that your ioy may be full Now it is but an vncerten ioy that riseth by coniecturall knowledge Againe this knowledge brings forth confidence and boldnes euen before God c. 3. v. 19,21 and therefore it can not but include an infalible certentie and to put it out of question that the knowledge here mentioned is the knowledge of diuine faith or as vnfallible as it is or can be it is added chap. 4.16 And we haue knowne and beleeued the loue which God hath toward vs. Secondly it is answered that all these speaches are generall and not concerning particular men but it is false for when Saint Iohn saith we know he speakes of himselfe and includes the rest of the Church in the same condition with himselfe Now he himselfe was fully assured of his owne saluation For Christ a little before his departure out of the world did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his Spirit vnto them and partly by praying vnto the father for their finall preseruation so as they could not be fully resolued of their happie estate both in this life and in the life to come Arg. 4. Abrahams faith was a full perswasion whereby he applied the promise vnto himselfe Rom. 4.21 And this faith of his is an example propounded vnto vs according to which we are to beleeue and therefore hâ— is called the father of the faithfull v. 16. and Paul hauing set downe the nature and effects of his faith saith It was written not only for him but also for vs which beleeue v. 22. It is obiected that Abrahams faith was not of saluation but it concerned his ishue in his old age as Paul saith Rom. 4. 18. Abraham aboue hope beleeued that he should be the father of many nations according to that which was spoken So shall thy seede be Ans. We must distinguish the obiect of faith which is either principall or lesse principall Principall is alwaies Christ with his benefits lesse principall are other lesse and particular benefits obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or ishue and the principall obiect most of all respected as the foundation of all other blessings was the blessed seede Christ Iesus Gal. 3.16 To Abraham and his seede were the promises made He saith not And to the seedes as of manyâ— but and to thy seede as of one which is Christ. And vâ— 29. If ye be Christs then Abrahams seede Thus it is plaine that ishue was neither promised nor desired but with respect to Christ who could not haue descended of Abraham if he had beene wholly without seede Hauing thus alleadged some arguments for the truth I come now to consider the obiections of the Papists Obiect I. Iob beeing a righteous man wanted certentie of grace in himselfe Iob. 9.20 If I would iustifie my selfe mine owne mouth shall condemne me if I would be perfect he shall iudge me wicked though I were perfect yet my soule shall not know it Again v. 25. I am afraid of all my works knowing that thou wilt not iudge me innocent Ans. Bildad in the former chapter extolled the iustice of God and Iob in this chapter giues assent thereto saying v. 2. I know verely it is so and he likewise spends the whole chapter in magnifying the iustice of God and hauing propounded this ende of his speach he doth not speake of himselfe and his owne estate simply as it is considered in it selfe but as he esteemed himselfe beeing compared with God specially then when he entreth into a straight examination of his creature And so must the speech be vnderstood If I were perfect my soule should not know it that is I will not acknowledge or stand vpon any righteousnes of mine owne when God shall enter into iudgement with me And thus much the very Elect angels beeing in possession of heauen and therfore hauing more then assurance thereof can not but say when they are compared with God Againe the wordes according to the originall are commonly of all and so may well be translated thus Am I perfect I know not my soule I abhorre my life that is if I thinke my selfe perfect I haue no respect of mine owne soule or thus I am perfect in respect of you and I knowe not my soule and I abhorre my life namely in respect of mine owne vprightnes And the other place is thus to be translated â— feare all my sorrowes and not all my workes for this is flat against the Hebrew text and Popish translatours themselues followe it not Obiect 2. Eccles. 9. Man knowes not whether hee bee worthie of loue or hatred For all things are kept vncerten till the time to come Ans. First I say the translation is not right the words are thus in the Hebrew and in the Seventie No man knoweth loue or hatred all things are before them As for these wordes all thinges are
liue here we are in the fight and as long as we are in the fight we haue no certaine victorie V. Some places speaks of the vncertentie of other mens saluation which we grant The author of the booke de vocat Gent. 1. clast saith We can pronounce of no man before his ende that he shall be in the glorie of the elect August lib. de perseuer cap. 13. Men are not with any certaine asseueration to auouch that others belong to this calling VI. Some speake of that certaintie which comes by reuelation without the word Greg. lib. 6. epist. 22. to Gregoria Whereas you adde in your epistles that you will be earnest with me till I write that it hath beene made known vnto me that your sinnes are forgiuen you haue required a hard and vnprofitable thing Hard because I am vnworthie to whome a releuation should be made Vnprofitable because you must not be made sure touching your sinnes vnlesse it bee in the last day of your life for then you should not be able to bewaile the same sinnes VII Some places denie vnto man that certentie which is proper to God which is to discerne in himselfe all things to come plainely as they shall come to passe without helpe of testimonie and outward signes Bernard â—erm 1. de Septuages Who can say I am of the Elect I am of the predestinate to life certenly we haue none as yet but the affiance of our hope comforteth vs. Conferre these words with those that follow For this cause certaine signes and manifest tokens of saluation are giuen that it may bee a thing out of doubt that hee is in the number of the elect in whome these signes are Thus I haue in some part made manifest that an vnfallible certentie of pardon of sinne and life euerlasting is the propertie of euery renued conscience Now therefore I will proceede further to consider howe this certentie is caused and imprinted in the conscience The principall agent and beginner thereof is the holy Ghost inlightning the mind and conscience with spiritual and diuine light and the instrument in this action is the ministerie of the Gospel whereby the word of life is applied in the name of God to the person of euery hearer And this certaintie is by little and little conceiued in a forme of reasoning or practicall syllogisme framed in the mind by the holy Ghost on this manner Euery one that beleeues is the child of God But I doe beleeue Therefore I am the child of God The proposition is made by the minister of the word in the publike congregation and it is nothing else but the promise of eternall life applied to the particular hearers The second part or the assumption is the voice of conscience regenerate or the voice of Gods spirit in the same Nowe Papists write and auouch that the assumption is false but the reasons which they vse to prooue the same are of small moment First they alleadge that many are deceiued in their perswasions thinking they haue that which they haue not I answer againe that many doe falsly presume of Gods mercie and imagine they haue that faith which they haue not and in all such the assumption is false yet in all them that are chosen to saluation and truely called it is vnfallibly true For such as haue receiued the gift of true faith haue also another gift of discerning whereby they see and knowe their own faith It is further obiected that Ieremie saith 17.9 The heart is deceitfull and wicked aboue all things who caÌ„ know it But the intent of this place is only to shew that no man can search his heart to the very bottome to see all and euery want infirmitie and wicked inclination that is therein For originall sin wherewith the heart of man is tainted is a pronnes or dispositioÌ„ to all the sinnes that are or may be And though men can not discerne all their sinnes yet many of them are certenly knownâ—â— why may not then many of the graces of God be certenly knowne especially those which be of the principall as faith sanctification repentance Againe it is alleadged that Peter beleeued that hee was able to lay downe his life for Christs sake and yet indeede was not as the euent declared for when the time came he denied Christ. Ans. Peter at that time was but weake in faith and hee was much carried away with a confidence of his owne strength which made him speake those wordes of presumption and though he failed in this one particular action yet failed he not in the principall that is in the perswasion of the pardon of his owne sinnes and of life euerlasting In a word it is certaine that many perswade themselues of Gods mercie and yet are deceiued neuerthelesse all such as doe truely beleeue are not deceiued The holy Ghost making them to see that in themâ—elues which by nature they cannot discerne as Paul signified when hee said I speake the trueth I lie not my conscience bearing me witnes by the holy Ghost Rom. 9.1 Againe the same testimonie is giuen otherwise thus Euery child of God hath the pardon of his sinnes saith Gods word But I am Gods child and therefore haue the pardon of my sinnes saith the renued conscience by the direction of Gods spirit Rom. 8.16 Gal. 4.6 After that this testimony is once begun it is confirmed by the same means as also by praier and the Sacraments But it may be demanded howe a bodily element as bread wine water should be able to confirme a perswasion of our adoption that is in the conscience Answ. The element in the sacrament is an outward seale or instrument to confirme faith not as a medicine restores and confirmes health whether we thinke on it or not whether we sleepe or wake and that by his owne inherent vertue but by reasoning in a syllogisme made by the good conscience that medium thereof beeing the outward signe in the Sacrament By meanes of which syllogisme the holy Ghost mooues and stirres the minde yea cherisheth and increaseth faith on this manner He which vseth the elements aright shall receiue the promises But I doe or I haue vsed the elements aright Therefore I shall receiue the promises Whereas presumption and the illusion of Satan vse as wel to tel a man that he is the child of God as the true testimonie of regenerate conscience the way to put difference between them is this I. Presumption is natural and from the very wombe but this testimonie of conscience is supernaturall II. Presumption is in them that make no account of the ordinarie meanes of saluation This testimonie comes by the reuerent and carefull hearing of Gods worde III. Presumption is in them that vse not to call on the name of God but this testimonie of conscience is ioyned with the spirit of adoption which is the spirit of praier IV. Presumption is ioyned with loosenes of life this testimonie brings with it alwaies an happy change
and alteration For he which hath a good coÌ„science hath also care to keepe good conscience in all things V. Presumption is peremptorie without doubting whereas the testimonie of conscience is mingled with manifold doubtings Mark 9.24 Luk. 17. 5. yea otherwhiles ouercharged with them Psal. 77.7,8 VI. Presumption will giue a man the slip in the time of sickenes and in the houre of death and the testimonie of good conscience stickes by him to the ende and euen makes him say Lord remember nowe â—owe I haue walked before thee in trueth and haue done that which is acceptable in thy sight Isa. 38.2 The duties of conscience regenerate are two in speciall manner to giue testimonie and to excuse The speciall thing of which conscience giues testimonie is that we are the children of God predestinate to life euerlasting And that appeares by these reasons I. Rom. 8.16 The spirit of God witnesseth togither with our spirit that we are the sonnes of God Now the spirit of man here mentioned is the minde or conscience renewed and sanctified To this purpose saith Iohn He that beleeueth hath a witnesse in himselfe 1. Ioh. 5.10 II. That which Gods spirit doth testifie to the conscience the conscience can againe testifie to vs but Gods spirit doth testifie to the conscience of a man regenerate that he is the childe of God 1. Cor. 2.12 Therefore the conscience also doeth the same III. He that is iustified hath peace of conscience Rom. 5.1 Nowe there can bee no peace in conscience till conscience tel the man which is iustified that he is indeed iustified IV. That which the conscience may know certenly it may testifie but conscience may know certenly without reuelation the mans election and adoption as I haue before prooued therefore it is able to giue testimonie of these Againe the regenerate conscience giueth testimonie of a certaine kinde of righteousnesse beeing an vnseparable companion thereof and for this cause it is called of some the righteousnesse of a good conscience Now this righteousnes is nothing els but an vnfained earnest and constant purpose with endeauour answerable thereto not to sinne in any thing but in all things whatsoeuer to please God and doe his will Hebr. 13.18 Pray for vs for wee are assured that we haue good conscience in all things desiring to liue honestly 2. Cor. 1.12 Our reioycing is this the testimonie of our conscience that in simplicitie and godly purenesse and not in fleshly wisdome wee haue had our conuersation in the worlde 1. Cor. 4.4 I knowe nothing by my selfe Esa. 38.2 Lord remember now howe I haue walked before thee with an vpright heart and haue done that which is acceptable in thy sight I adde this clause in all things because that obedience which is the signe or fruit of good conscience of which also it giues testimonie is generall shewing it selfe in all and euery commandement of God Philosophers haue said that Iustice is vniuersall because he which hath it hath all vertues But it is more truely said of this Christian righteousnes or new obedience that it is vniuersall and that he which can performe true obedience in one commandement can doe the same in all Act. 23.1 Men and brethren I haue in all good conscience serued God till this day Psal. 119.6 Then shall I not bee confounded when I shall haue respect to all thy commandements Act. 24.16 In the meane season I endeaâ—our my selfe or take paines to haue a conscience without offence towards God and towards men This shewes that there is a great number of men professing the Gospell that want good conscience For though they shew themselues very forward and willing to obey God in many things yet in some one thing or other they vse to follow the swinge of their owne wills Many are diligent to frequent the place of Gods worship to heare the word preached with liking to receiue the Sacraments at times appointed and to approoue of any good thing all this is very commendable yet these men often when they depart home from the congregation say in effect on this manner Religion stay thou here at the Church doore till the next Sabbath For if we looke into their priuate conuersations the gouernment of their families or their dealings in their particular callings we shall with griefe see much disorder and little conscience It is a common practise with sicke men when they make their wills on their death beds in the very first place to commend their bodies to the graue and their soules to God that gaue them in hope of a better resurrection and all this is well done but afterward they bequeath their goods gotten by fraud oppression and forged cauillation to their owne friends and children without making any recompence or satisfaction But alas this should not be so for obedience that goes with good conscience must be performed to all Gods commandements without exception and if it be done but to some alone it is but counterfait obedience and he that is guiltie in one is guiltie in all As regenerate conscience giues testimonie of our new obedience so it doth also by certaine sweete motions stirre men forward to performe the same Psal. 16.7 My reynes that is the minde and conscience inlightened by the spirit of God teach me in the night season Esai 30.22 And thine eares shall heare a word behind thee saying This is the way walke ye in it when thou turnest to the right hand and when thou turnest to the left Now this word is not onely the voice of Pastours and teachers in the open ministerie but also the voice of renewed conscience inwardly by many secret cogitations snibbing them that are about to sinne A Christian man is not onely a priest and a prophet but also a spirituall king euen in this life and the Lord in mercie hath vouchsafed him this honour that his conscience renewed within him shall be his solliciter to put him in minde of all his affaires and duties which he is to performe to God yea it is the controller to see all things kept in order in the heart which is the temple and habitation of the holy Ghost The second office of conscience regenerate is to excuse that is to cleare and defend a man euen before God against all his enemies both bodily ghostly Psal. 7.8 Iudge thou me O Lord according to my righteousnes and according to mine innocencie in me Againe 26.1,2 Iudge me O Lord for I haue walked in mine innocencie c. Prooue me O Lord and trie me examine my reynes and my heart That the conscience can doe this it specially appeares in the conflict and combat made by it against the deuill on this manner The deuill beginnes and disputes thus Thou O wretched man art a most grieuous sinner therefore thou art but a damned wretch The conscience answereth and saith I know that Christ hath made a satisfaction for my sinnes and freed me from daÌ„nation The deuill replieth againe
See Petrarch saith Once Rome now Babylon And Ireneus booke 5. chap. last said before all these that Antichrist should be Lateinus a Romane Againe this commandement must not so much be vnderstood of a bodily departure in respect of cohabitation and presence as of a spirituall separation in respect of faith and religion And the meaning of the holy Ghost is that men must depart from the Romish Church in regard of iudgement and doctrine in regard of their faith and the worship of God Thus then we see that the words containe a commandement from God inioyning his Church and people to make a separation froÌ„ Babylon Whence I obserue That all those who will be saued must depart and separate themselues froÌ„ the faith and religion of this present Church of Rome And whereas they are charged with schisme that separate on this manner the truth is they are not schismaticks that doe so because they haue the commandement of God for their warrant and that partie is the schismaticke in whome the cause of this separation lieth and that is the Church of Rome namely the cup of abomination in the whores hand which is their hereticall and schismaticall religion Now touching the dutie of separation I meane to speake at large not standing so much to prooue the same because it is euident by the text as to shew the manner and measure of making this separation and therein I will handle two things First how farforth we may ioyne with them in the matter of religion secondly how farforth and wherein we must dissent and depart from them And for this cause I meane to make choice of certaine points of religion and to speake of them in as good order as I can shewing in each of them our consent and difference and the rather because some harpe much vpon this string that a Vnion may be made of our two religions and that we differ not in substance but in points of circumstance The first point wherewith I meane to beginne shall be the point of Free-will though it be not the principall I. Our consent Freewill both by them and vs is taken for a mixt power in the minde and will of man whereby discerning what is good and what is euill he doth accordingly choose or refuse the same I. Conclus Man must be considered in a foure-fold estate as he was created as he was corrupted as he is renewed as he shal be glorified In the first estate we ascribe to mans will libertie of nature in which he could will or â—ill either good or euill in the third libertie of grace in the last libertie of glorie All the doubt is of the second estate and yet therein also we agree as the conclusions following will declare II. Conclus The matters where about freewill is occupied are principally the actions of men which be of three sorts naturall humane spirituall Naturall actions are such as are coÌ„mon to men with beasts as to eate drink sleepe heare see smell tast and to mooue from place to place in all which we ioyne with the Papists and hold that man hath freewil and euen since the fall of Adam by naturall power of the mind doth freely performe any of these actions or the like III. Conclus Humane actions are such as are common to all men good bad as to speake and vse reason the practise of all mechanicall and liberal arts and the outward performance of Ciuill and Ecclesiasticall duties as to come to the Church to speake and preach the word to reach out the hand to receiue the Sacrament and to lend the eare to listen outwardly to that which is taught And hither we may referre the outward actions of ciuill vertues as namely Iustice temperance gentlenes liberalitie And in these also we ioyne with the Church of Rome and say as experience teacheth that men haue a naturall freedome of will to put them or not to put them in execution Paul saith Rom. 2.14 The Gentiles that haue not the law doe the things of the law by nature that is by natural strength and he saith of himselfe that before his conuersion touching the righteousnes of the law he was vnblameable Phil. 3. 6. And for this externall obedience naturall men receiue reward in temporall things Matth. 6.5 Ezech. 29.19 And yet here some caueats must be remembred I. that in humane actions mans will is weake and feeble and his vnderstanding dimme and darke and thereupon he often failes in them And in all such actions with Augustine I vnderstand the will of man to be onely wounded or halfe dead II. That the will of man is vnder the will of God and therfore to be ordered by it as Ieremie saith chap. 10.23 O Lord I know that the way of man is not in himselfe neither is in man to walke or direct his steppes IV. Conclus The third kind of actions are spirituall more neerely concerning the heart or conscience and these be two-fold they either concerne the kingdome of darknes or els the kingdome of God Those that concerne the kingdome of darknes are sinnes properly and in these we likewise ioyne with the Papists and teach that in sinnes or euill actions man hath freedome of wil. Some peraduenture will say that we sinne necessarily because he that sinneth cannot but sinne and that freewill necessitie cannot stand together Indeed the necessitie of compulsion or coaction and freewill cannot agree but there is another kind of necessitie which may stand with freedome of will for some things may be done necessarily and also freely A man that is in close prison must needes there abide and can not possibly get forth and walke where he will yet can he mooue himselfe freely and walke within the prison so likewise though mans will be chained naturally by the bonds of sinne and therefore cannot but sinne and thereupon sinneth necessarily yet doth it also sinne freely V. Conclus The second kind of spirituall actions or things concerne the kingdome of God as repentance faith the conuersion of a sinner new obedience and such like in which we likewise in part ioyne with the Church of Rome and say that in the first conuersion of a sinner mans freewill concurres with Gods grace as a fellow or coworker in some sort For in the conuersion of a sinner three things are required the word Gods spirit and mans will for mans will is not passiue in all euery respect but hath an actioÌ„ in the first coÌ„uersion and change of the soule When any man is conuerted this worke of God is not done by compulsion but he is conuerted willingly and at the very time when he is conuerted by Gods grace he wills his conuersion To this ende saide Augustine Serm. 15. de verb. Apost He which made thee without thee will not saue thee without thee Againe That is certen that our will is required in this that we may doe any good thing well but we haue it not from our owne
is eaten his owne flesh which he was to giue for the life of the worlde and what can be said more of the Lords supper Augustine saith that beleeuers are partakers of the bodie and blood of Christ in baptisme and Hierome to Edibia that in baptisme we eate and drinke the body and blood of Christ. If thus much may be said of baptisme why may it not also be said of the word preached Again Hierom vpon Ecclesiastes saith It is profitable to be filled with the bodie of Christ and drinke his blood not onely in mysterie but in knowledge of holy Scripture Nowe vpon this it followes that seeing the worke done in the word preached conferres not grace neither doth the worke done in the sacrament conferre any grace Reason II. Math. 3.11 I baptize you with water to repentance but he that cōmeth after me is stronger then I hee shall baptize you with the holy Ghost and with fire Hence it is manifest that grace in the sacrament proceedes not from any action in the sacrament for Iohn though he doe not disioyne himselfe his action from Christ and the action of his spirit yet doth he distinguish thē plainely in number persons and effect To this purpose Paul who had said of the Galathians that he trauelled of them and beget them by the Gospell saith of himselfe that he is not any thing not onely as hee was a man but as hee was a faithfull Apostle thereby excluding the whole Euangelicall ministerie wherof the Sacrament is a part from the least part of diuine operation or efficacy in conferring of grace Reason III. The blessed Angels nay the very flesh of the sonne of God hath not any quickning vertue from it selfe but all this efficacie or vertue is in and from the godhead of the sonne who by meanes of the flesh apprehended by faith deriueth heauenly and spirituall life from himselfe to the members Now if there be no efficacie in the flesh of Christ but by reason of the hypostatical vnion how shall bodily actions about bodily elements conferre grace immediatly Reason IV. Paul Rom. 4. stands much vpon this to prooue that iustification by faith is not conferred by the sacraments And from the circumstance of time he gathereth that Abraham was first iustified and then afterward receiued circumcision the signe and seale of his righteousnes Nowe we knowe that the generall condition of all sacraments is one and the same and that baptisme succeeded circumcision And what can be more plaine then the example of Cornelius Act. 10. who before Peter came vnto him had the commendation of the feare of God and was indued with the spirit of praier and afterward when Peter by preaching opened more fully the way of the Lord hee and the rest receiued the holy Ghost And after all this they were baptised Now if they receiued the holy Ghost before baptisme then they receiued remission of sinnes and were iustified before baptisme V. Reason The iudgement of the Church Basil. If there bee any grace in the water it is not from the nature of the water but from the presence of the spirit Hierome saith Man giues water but God giues the holy Ghost Augustine saide Water toucheth the bodie and washeth the heart but he shewes his meaning else where There is one water saith he of the sacrament another of the spirit the water of the Sacrament is visible the water of the spirit inuisible That washeth the bodie and signifieth what is done in the soule By this the soule is purged and healed Obiect Remission of sinnes regeneration and saluation is ascribed to the sacrament of baptisme Act. 22.21 Eph. 5. Gal. 3.27 Tit. 2. Ans. Saluation and remission of sinnes is ascribed to baptisme and the Lords supper as to the word which is the power of God to saluation to all that beleeue and that as they are instruments of the holy ghost to signifie zeale and exhibite to the beleeuing minde the foresaid benefits but indeede the proper instrument whereby saluation is apprehended is faith and sacraments are but proppes of faith furthering saluation two waies first because by their signification they helpe to nourish and preserue faith secondly because they seale grace and saluation to vs yea God giues grace and saluation when we vse them well so be it we beleeue the word of promise made to the sacrament whereof also they are seales And thus we keepe the middle way neither giuing too much nor too little to the sacraments The XX. point Of sauing faith or the way to life Our Consent Conclus I. They teach it to bee the propertie of faith to beleeue the whole whole word of God and especially the redemption of mankind by Christ. Conclus II. They auouch that they beleeue looke to be saued by Christ and by Christ alone and by the meere mercy of God in Christ. Conclus III. Thirdly the most learned among them hold confesse that the obedience of Christ is imputed vnto them for the satisfaction of the lawe and for their reconciliation with God Conclus IV. They auouch that they put their whole trust and confidence in Christ and in the meere mercy of God for their saluation Concl. V. Lastly they hold that euery man must apply the promise of life euerlasting by Christ vnto himselfe and this they grant we are bound to doe And in these fiue points doe they and we agree at least in shewe of wordes By the auouching of the fiue conclusions papists may easily escape the handes of many magistrates And vnlesse the mysterie of popish doctrine bee well known any common man may easily be deceiued take such for good protestants that are but popish priests To this end therefore that we may the better discerne their guile I will shew wherein they faile in each of their conclusions and wherein they differ from vs. The difference Touching the first conclusion they beleeue indeed all the written word of God and more then all for they also beleeue the bookes Apocryphal which antiquitie for many hundred yeares hath excluded from the canon yea they beleeue vnwritten traditions receiued as they say from Councills the writings of the Fathers and the determinations of the Church making them also of equall credit with the written worde of God giuen by inspiration of the spirit Now we for our parts despise not the Apocrypha as namely the books of the Machabees Ecclesiasticus and the rest but wee reuerence them in all conuenient manner preferring them before any other bookes of men in that they haue beene approoued by an vniuersall consent of the Church yet wee thinke them not meete to bee receiued into the Canon of holy scripture and therfore not to be beleeued but as they are cōsenting with the written word And for this our doing we haue directiō from Athanasius Origen Hierom and the Councel of Laodicea As for the vnwriten Traditions they come not within the compasse of our faith neither can
all things were cheape 20 That drinking and bezeling in the alehouse or tauerne is good felowship and shewes a good kind nature and maintaines neighbourhoode 21 That a man may sweare by the Masse because it is nothing now and by r Ladie because shee is gone out of the countrie 22 That euery man must be for himselfe and God for vs all 23 That a man may make of his owne whatsoeuer he can 24 That if a man remember to say his praiers in the morning though hâ— neuer vnderstand them he hath blessed himselfe for all the day following 25 That a man praieth when he saith the ten Commandâ—ments 26 That a man eates his maker in the Sacrament 27 That if a man be no adulterer no thiefe nor murderer and doe no man harme he is a right honest man 28 That a man neede not haue any knowledge of Religion because he is not booke-learned 29 That one may haue a good meaning when he saith and doth that which is euill 30 That a man may goe to wizards called wisemen for counsell because God hath prouided a salue for euery sore 31 That ye are to be excused in all your doings because the best men are sinners 32 That ye haue so strong a faith in Christ that no euill companie can hurt you These and such like sayings what argue they but your grosse ignorance Now where ignorance raigneth there raignes sinne and where sinne raignes there the deuill rules and where he rules man are in a damnable case Ye will replie vnto me thus that ye are not so bad I would make you if neede be you can say the Creede the Lords prayer and the ten Commandements and therefore ye will be of Gods beleefe say all men what they will and you defie the deuill from yours hearts I answer againe that it is not sufficient to say all these without booke vnlesse ye can vnderstand the meaning of the words and be able to make a right vse of the Commandements of the Creede of the Lords prayer by applying them inwardly to your hearts and consciences and outwardly to your liues and conuersations This is the very point in which ye faile And for an helpe in this your ignorance to bring you to true knowledge vnfained faith and sound repentance here I haue set downe the principall point of Christian religion in sixe plaine and easie rules euen such as the simplest may easily learne and hereunto is adioyned an exposition of them word by word If ye doe want other good direction then vse this my labour for your instruction In reading of it first learne the sixe principles and when ye haue them without the booke and the meaning of them withall then learne the exposition also which beeing well conceiued and in some measure felt in the heart ye shall be able to profit by Sermons whereas now ye cannot and the ordinarie parts of the Catechisme namely the ten Commaundements the Creede the Lords prayer and the institution of the two Sacraments shall more easily be vnderstood Thine in Christ Iesus William Perkins The foundation of Christian religion gathered into sixe Principles The first Principle Question VVHat doest thou beleeue concerning God A. There is one God creator and gouernour of all things distinguished into the Father the Sonne and the holy Ghost Prooues out of the word of God 1. There is a God For the invisible things of him that is his eternall power and Godhead are seene by the creation of the world beeing considered in his workes to the intent that they should be without excuse Neuerthelesse he left not himselfe without witnesse in that he did good and gaue vs raine from heauen and fruitful seasons filling our hearts with food and gladnes 2. This God one Concerning therefore meat sacrificed to idols we knowe that an idol is nothing in the worlde and that there is none other God but one 3. He is creatour of all things In the beginning God created the heauen and the earth Through faith wee vnderstand that the world was ordained by the word of God so that the things which we see are not made of things which did appeare 4. He is gouernour of all things The eies of the Lord in euery place behold the euill and the good Yea and all the haires of your head are numbred 5. Distinguished into the Father the Sonne and the holy Ghost And Iesus when he was baptized came straight out of the water and loe the heauens were opened vnto him and Iohn sawe the spirit of God descending like a Doue and lighting vpon him And loe a voice came from heauen saying This is my beloued sonne in whome I am well pleased For there are three which beare record in heauen the Father the word and the holy Ghost and these three are one The second Principle Q. What dost thou beleeue coÌ„cerning man coÌ„cerning thine own selfe A. All men are wholly corrupted with sinne through Adams fall and so are become slaues of Sathan and guiltie of eternall damnation 1. All men are corrupted with sinne As it is written there is none righteous no not one 2. They are wholly corrupted Nowe the very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ. This I say therefore and testifie in the Lord that ye henceforth walke not as other Gentiles walke in vanitie of their minde Hauing their cogitation darkened and beeing strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart When the Lord sawe that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely euill continually 3. Through Adams fall Wherefore as by one man sinne entred into the worlde and death by sinne and so death went went ouer all men for so much as all men haue sinned 4. And so are become slaues of Sathan Wherein in time past ye walked according to the course of the worlde and after the prince that ruleth in the aire euen the spirit that nowe worketh in the children of disobedience For as much then as the children were partakers of flesh and blood he also himselfe likewise tooke part with them that hee might destroy through death him that had the power of death that is the deuill In whome the God of this world hath blinded the mindes that is of Infidels that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them 5. And guiltie of eternall damnation For as many as are of the workes of the Lawe are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the Lawe to doe them Likewise then as by the offence of
one the fault came on all men to condemnation so by the iustifying of one the benefit abounded toward all men to the iustification of life The third Principle Q. What meanes is there for thee to escape this damnable estate A. Iesus Christ the eternall sonne of God beeing made man by his death vpon the crosse and by his righteousnes hath perfectly alone by himselfe accomplished all things that are needfull for the saluation of mankind 1. Iesus Christ the eternall sonne of God And the word was made flesh and dwelt among vs and we sawe the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and trueth 2. Being made man For he in no sort tooke the angels but he tooke the seede of Abraham 3. By his death vpon the crosse But he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed 4. And by his righteousnes For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous For he hath made him to be sinne for vs which knewe no sinne that wee should be made the righteousnes of God in him 5. Hath perfectly Wherefore he is able also perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them 6. Alone by himselfe Neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby we must be saued 7. Accomplished all things needefull for the saluation of mankind And he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole worlde The fourth Principle Q. But how maiest thou be made partaker of Christ and his benfits A. A man of a contrite and humble spirit by faith alone apprehending applying Christ with all his merits vnto himselfe is iustified before God and sanctified 1. A man of a contrite and humble spirit For thus saith hee that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to thē that are of a contrite heart The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise 2. By faith alone As soone as Iesus heard that word spoken he said vnto the Ruler of the Sinagogue be not afraid onely beleeue So Moses made a serpent of brasse and set it vp for a signe and when a serpent had bitten a man then he looked to the serpent of brasse and liued And as Moses lift vp the serpent in the wildernesse so must the sonne of man bee lifted vp That whosoeuer beleeueth in him should not perish but haue eternall life 3. Apprehending and applying Christ with all his merits vnto himselfe But as many as receiued him to them he gaue power to bee the sonnes of God to them that beleeue in his name And Iesus said vnto them I am the bread of life hee that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst 4. Is iustified before God For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnes Euen as Dauid declareth the blessednes of the man vnto whome God imputeth righteousnes without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered 5. And sanctified And he put no difference betweene vs and them after that by faith he had purified their hearts But ye are of him in Christ Iesus who of God is made vnto vs wisdome and righteousnesse and sanctification and redemption The fift Principle Q. What are the ordinarie or vsuall meanes for the obtaining of faith A. Faith commeth only by the preaching of the word and increaseth daily by it as also by the administration of the Sacraments and praier 1. Faith cōmeth only by the preaching of the word increaseth daily by it But howe shal they cal on him in whom they haue not beleeued how shal they beleeue in him of whome they haue not heard and howe shall they heare without a preacher Where there is no vision the people decay but he that keepeth the lawe is blessed My people are destroyed for lacke of knowledge because thou hast refused knowledge I will also refuse thee that thou shalt bee no priest to mee and seeing thou hast forgotten the lawe of thy God I will also forget thy children 2. As also by the administration of the Sacraments After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was vncircumcised that he should bee the Father of all them that beleeue not beeing circumcised that righteousnes might be imputed to thē also Moreouer brethren I would not that yee should bee ignorant that all our Fathers were vnder the cloud and all passed through the sea c. 3. And Praier For whosoeuer shall call vpon the name of the Lord shall be saued The sixt Principle Q. What is the estate of all men after death A. All men shal rise againe with their owne bodies to the last iudgement which beeing ended the godly shall possesse the kingdome of heauen but vnbeleeuers and reprobates shall bee in hell tormented with the diuell and his angels for euer 1. All men shall rise againe with their owne bodies Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation 2. To the last iudgement For God will bring euery worke vnto iudgement with euery secret thing whether it be good or euill But I say vnto you that of euery idle worde that men shall speake they shall giue account thereof at the day of iudgement 3. VVhich beeing ended the godly And deliuered iust Lot vexed with the vncleane conuersation of the wicked And the Lord said vnto him goe through the middest of the cittie euen through the middest of Ierusalem and set a marke vpon the foreheads of them that mourne and crie for all the abominations that be done in the middest thereof 4. Shall possesse the kingdome of God Then shall the king say to them on his right hand Come ye blessed of my father inherit ye the kingdome prepared for you from the beginning of the world 5. But vnbeleeuers and rebrobates shall bee in hell tormented with the deuill and his angels Then shal he say vnto them on the left
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
reconciliation in nature for the desire is one thing and reconciliation is an other but in Gods acceptation for if we being touched throughly for our sinnes doe desire to haue them pardoned and to be at one with God God accepts vs as reconciled Againe desire to beleeue it is not faith in nature but onely in Gods acception God accepting the will for the deede That this doctrine is the will and word of God it appeares by these reasons First of all God hath annexed a promise of blessednes and of life euerlasting to the desire of grace Math. 5. Blessed are they which hunger and thirst after righteousnes for they shall be satisfied Ioh. 7.38 If any man thirst let him come to me and drinke Reu. 21. I will giue vnto him which is a thirst of the well of the water of life freely Now what is this to thirst properly it is when we are in a drought or drinesse and want drinke to refresh vs to desire it And therefore by a resemblance they are saide to thirst after righteousnesse that want it and would haue it and they thirst after Christ that feele themselues out of Christ and desire yea long after the blood of Christ that they might bee refreshed with it in their consciences Here then we see that the desire of mercie in the want of mercie is the obtaining of mercie and the desire to beleeue in the want of faith is faith Though as yet thou want firme and liuely grace yet art thou not altogether void of grace if thou canst desire it thy desire is the seed conception or budde of that which thou wantest nowe is the spring time of the ingrafted worde or the immortall seede cast into the furrowes of thy heart waite but a while vsing good meanes and thou shalt see that leaues blossoms and fruites will shortly followe after Secondly the desire of any good thing is accepted of God as the liuely inuocation of his holy name Psal. 10. God heareth the desires of the poore Psal. 145. Hee will fulfill the desire of them that feare him When Moses said nothing but onely desired in heart the helpe and protection of God at the red sea the Lord said vnto him why criest thou vnto me Exod. 14. And when wee knowe not to pray as wee oughtâ— Paul saith that the spirit maketh request by the inward groanes of the heart Rom. 8 26â— Hence I gather when a man in his weakenes praies with â—ighes and groanes for the gift of liuely faith the want whereof he finds in himselfe his very praier on this manner made is as truely in acceptation with God as the praier made in liuely faith Thirdly to the testimonie of Scripture I adde the testimonies of Godly and learned men not to prooue the doctrine in hand but to shewe a consent and to prooue thus much that the thing which I auouch is no priuat phantasie of any man Augustine saieth Let thy desire be before him and thy father which seeth in secret shall rewarde thee openly for thy deâ—ire is thy praier and if thy desire be continuall thy praier is continuall Hee addes further in the same place that the desire is a continuall voice and the crie of the heart and the inward inuocation of God which may bee made without intermission Againe The whole life of a good christian is an holy will and desire And that which thou desirest thou seest not but by desiring art as it were inlarged and made capable that when it shall come which thou shalt see thou maiest be filled Bernard saith What is not desire a voice Yea a very strong voice God heareth the desire of the poore and a continuall desire though we speake nothing is a voice continued Luther saith Christ is then truely omnipotent and then truely raignes in vs when we are so weak that we can scarce giue any groane For Paul saith that one such groane is a strong crie in the eares of God filling both heauen and earth Againe very fewe knowe howe weake and small faith and hope is vnder the crosse and in temptation For it appeares then to be as smoaking flaxe which a good blast of winde would presently put out but such as beleeue in these combates and terrours against hope vnder hope that is opposing themselues by faith in the promises of Christ against the feeling of sinne and the wrath of God doe finde afterward that this little sparke of faith as it appeares to reason which hardly perceiueth it is peraduenture as the whole element of fire which filleth all heauen and swalloweth vp all terrours and sinnes Again the more we finde our vnworthinesse and the lesse we finde the promises to belong vnto vs the more we must desire them beâ—ing assured that this desire doeth greatly please God who desireth and willeth that his grace should be earnesâ—ly desired This doeth faith which iudgeth it a pretious thing and therefore greatly hungereth and â—hirsâ—eth after it and so obtaines it For God is delighted to fill the hungrie with good things and to send the rich emptie away Theodore Beza saith If thou finde not thine heart inwardly touched pray that it may be touched for then must thou knowe that this desire is a pledge of the fathers good will to thee Kimnitius saith When I haue a good desire though it doe scarcely shewe it selfe in some little and slender sigh I must bee assured that the spirit of God is present and worketh his good work Vrsinus saith Faith in the most holy men in this life is vnperfect and weake Yet neuerthelesse whosoeuer feeles in his heart an earnest desire to beleeue and a striuing against his naturall doubtings both can and mâ—st assure himselfe that he is indued with true faith Againe Wicked men doe not desire the grace of the holy spirit whereby they may resist sinne And therefore they are iustly depriued of it for hee that earnestly desireth the holy Ghost hath it alreadie because this desire of the spirit cannot be but from the spirit as it is saide Blessed are they that hunger thirst after righteousnesse for they shall be satisfied Bradford saith Thy sinnes are vndoubtedly pardoned c. for god hath giuen thee a penitent and beleeuing heart that is an heart which desireth to repent and beleeue for such an one is taken of him hee accepting the will for the deede for a penitent and beleeuing heart indeede Taffine saith Our faith may be so small and weake as it doth not yet bring forth fruits that may be liuely felt of vs but if they which feele themselues in such estate desire to haue these feelings namely of Gods fauour and loue if thâ—y aske them at Gods hand by praier this desire and praier are testimonies that the spirit of God is in theÌ„ and that â—â—ey haue faith alreadie for is such a desire a fruite of the flesh or of the spirit It is of the
whatsoeuer the sophisticall schoolemen iangle to the contrarie If any man be yet desirous of images he may haue at hand the preaching of the Gospell a liuely image of Christ crucified Gal. 3.1 O foolish Galatians who hath bewitched you that yee should not obey the truth to whome Iesus Christ before was described in your sight and among you crucified The like may be saide of the two Sacraments And that saying of Clemens is true in his fifth booke of Recognit If you will truly adore the image of God doe good vnto man and ye shall worship his true image for man is the image of God II. The least approbation of idolatrie Hos. 13.2 They say one to another whilest they sacrifice a man let them kisse the calues Now a kisse is an externall signe of some allowance of a thing Gen. 48.11 Therefore it is vnlawfull to be present at Masse or any idolatrous seruice though our mindes be absent 1. Cor. 6,20 Ye are bought with a price therefore glorifie God in your bodie and in your spirits which are Gods Rom. 11.4 What saith the Scripture I haue reserued vnto my selfe seuen thousand men which haue not bowed the knee to Baal Euseb. 3. booke The Martyrs when they were haled vnto the temple of idols cried out and with a loud voyce in the middest of their tortures testified that they were not idolatrous sacrificers but professed and constant Christians reioycing greatly that they might make such a confession That which may be obiected of Naaman the Syrian who worshipped in the temple of Rimmon is thus answered that he did it not with purpose to commit idolatrie but to performe that ciuill obeysance which he was wont to exhibit to the Kings maiestie 2. King 5.17,18 And for this cause are vtterly forbidden all such processions playes and such feasts as are consecrated to the memoriall and honour of idoles Exod. 32.6 They rose vp the next day in the morning and offered burnâ— offeringsâ— and brought peace offerings also the people sate them downe to eate and drinke and rose vp to play 1. Cor. 10.7 Neither be ye idolaters as some of them were as it is written c. And Paul 1. Cor. 8.4 to the ende earnestly dehorteth the Corinthians from sitting at table in the idols temple albeit they know that an idol is nothing in the world Tripartite historie booke 6. chap. 30. Certaine souldiers refused to adoâ—e as the custome was the banner of Iulian in which were painted the images of Iupiter Mercurie and Mars others bring againe the rewards which they after they had burned incense on an altar in the Emperours presence had receiued Crying that they were Christians and world liue and die in that profession and as for their former fact it was of ignoranceâ— yea though they had polluted hands with idolatrie of the Painyms yet they kept their consciences cleane III. All reliques and monuments of idols for theseâ— after the idols themselues are once abolished must be rased out of all memorie Exod. 23.13 To shall make no mention of the name of others gods neither shall it be heard out of thy mouth Esai 30.22 And ye shall pollute the couering of the images of siluer and the rich ornament of the images of gold and cast them away as a menstruous cloath and thou shalt say vnto it Get thee hence IV. Societie with infidels is here vnlawfull serueth not onely to maintaine concord but also to ioyne men in brotherly loue Of this societie there are many branches The first is marriage with infidels Gen. 6.2 The sons of God saw the daughters of men that they were faire and they tooke them wiues of all that they liked Mal. 2.11 Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holinesse of the Lord which he loued and hath maried the daughters of a strange god Ezra 9.14 Should we returne to break thy commandements and ioyne in affinitie with the people of such abomination 2. King 8.18 He walked in the waies of the Kings of Israel as did the house of Ahab for the daughter of Ahab was his wife and he did euill in the sight of the Lord. The second is the league in warre namely a mutuall confederacie to assist one another in the same warre and to haue one and the same enemies This is sundrie waies impious I. If it be vnlawfull to craue assistance of Gods enemies it is likewise vnlawfull to indent with them that we will assist them II. It obscureth Gods glorie as though he himselfe either would not or could not aide his Church III. It is a thousand to one least we be infected with their idolatrie and other impieties IV. It endangereth vs to be made partakers of their punishments 2. Chron. 19. 2. And Iehu the sonne of Hanani the Seer went out to meete him and said to King Iehosaphat Wouldest thou helpe the wicked and loue them that hate the Lord therefore for this thing is the wrath of the Lord vpon thee The third is Traffique as when a man wittingly and willingly doth in hope to enrich himselfe make sale of such things as he knoweth must serue to an idolatrous vse This condemneth all those marchants which traÌ„sport wares to idolatours and sell them frankencense waxe cloath or other such things as helpe them in the seruice of their idols The fourth is triall of suites in law before Iudges which are infidels when Christian courts may be frequented but if they cannot and we haue to deale with infidels we may appeale to infidels 1. Cor. 9.6 Brother goeth to law with brother and that vnder infidels Act. 25.11 Paul appealeth to Cesar. The fifth is the worshipping of the beast and receiuing his marke Rev. 14. 9. If any man worship the beast and his image and receiue the marke in his forehead or in his hand vers 10. The same shall drinke of the wine of the wrath of God This beast is the Church of Rome I meane not that old but this new Rome now no better then an hereticall and apostaticall Synagogue V. Will worship when God is worshipped with a naked and bare good intention not warranted by the word of God Colos. 2.23 Which things indeed haue a shew of wisdome in voluntarie religion and humblenesse of minde and in not sparing the bodie neither haue they it in estimation to satisfie the flesh 1. Sam. 13. 9,10 And Saul said Bring a burnt offering to me and peace offerings and he offered a burnt offering And as soone as he had made an ende of offering the burnt offering behold Samuel came and vers 13. said to Saul Thou hast done foolishly thou hast not kept the commandement of the lord thy God which he commanded thee Hitherto may we adde popish superstitions in sacrifices meates holidaies apparell temporarie and bead-ridden prayers indulgences austere life whipping ceremonies gestures gate conuersation pilgrimage building of altars pictures Churches and all other of that rabble To
these may be added consort in musicke in diuine seruice feeding the eares not edifying the minde 1. Cor. 14.15 What is it then I will pray with the spirit but I will pray with the vnderstanding also I will sing with the spirit but I will sing with the understaÌ„ding also Iustinus Martyr in his booke of Christian quest and Ans. 107. It is not the custome of the Churches to sing their meeters with any such kinde of instruments c. but their manner is onely to vse plaine-song Lastly monasticall vowes which I. repugne the law of God as that vnchast vow of single life and proud promise of pouertie doe plainly euince for he that laboureth not must not eate saith Paul And it is better to marrie then to burne in lust saith the same Paul II. They are greater then mans nature can performe as in a single life to liue perpetually chast III. They disanull Christian libertie and make such things necessarie as are indiffereÌ„t IV. They renue Iudaisme V. They are idolatroâ—s because they make them parts of Gods worship and esteeme them as meritorious VI. Hypocrisie which giueth to God painted worship that is if you regard outward behaniour great sinceritie if the inward and heartie affections none at all Matth. 15.7 Hypocrites well hath Esaias prophecied of you saying This people commeth neere me with their mouth and honour me with their lippes but their heart is farre from me Psal. 10.4 The wicked man is so proud that he seeketh not for God The effects of hypocrisie are these 1. To seeke the pompe and glorie of the world and by all meanes to enrich it selfe notwithstanding it make a glorious shewe of the seruice of God 2. It is sharpe sighted and hath eagles eyes to obserue other mens behauiour when in the regarding its owne it is as blinde as beetle 3. To be more curious in the obseruation of ancient traditions then the statutes and commandements of almightie God 4. To stumble at a straw and skip ouer a blocke that is to omit serious affaires and hunt after trifles Matth. 23.4 5â— To doe all things that they may be seene of men Matth. 6.5 Popish fasting is meere hypocrisie because it standeth in the distinction of meates and it is vsed with an opinion of merit Externall abstinence from meates without internall and spirituall fasting from sinne and vnlawfull desires Esai 58.5,6 Is this such a fast as I haue chosen that a man should afflict his soule for a day and bowe downe his head as a bulrush and lie downe in sackâ—loth and ashes wilt thou call this a fasting or an acceptable day vnto the Lord Is not this the fasting that I haue chosen to loose the bands of wickednes to take off the heauie burdens and to let the oppressed goe free and that ye breake euery yoake VII Contempt neglect and intermission of Gods seruice Rev. 3.15,16 I know thy workes that thou art neither cold nor hote I would thou werest cold or hote Therefore because thou art lukâ—warme and neither cold nor hote it will come to passe that I shall spew thee out of my mouth VIII Corrupting of Gods worship and that order of gouernment which he hath ordained for his Church the which is done when any thing is added detracted or any way against his prescript mangled Deut. 12.32 Euery thing which I command you that doe neither adde to it nor detract from it This condemneth that popish eleuation of bread in the Lords Supper and the administration of it alone to the people without wine together with that fearefull abomination of the Masse By this we may learne to reiect all popish traditions Matth. 15.9 In vaine doe they worship me teaching for doctrines mens precepts Now it is manifest that all popish traditions they either on their owne nature or others abusing of them serue as wel to superstition and false worship as to enrich that couetous and proud Hierarchie whereas the Scriptures contained in the Old New Testament are all-sufficient not onely to confirme doctrines but also to reforme manners 2. Tim. 3.16 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue and to correct and to instruct in righteousnes that the man of God may be absolute beeing made perfect vnto all good workes The Romish Hierarchie is here also condemned from the parratour to the Pope the gouernment whereof is an expresse image of the old Romane Empire whether we consider the regiment it selfe or the place of the Empire or the large circuite of that gouernment Revel 13.15 And it was permitted to him to giue a spirit to the image of the beast so that the image of the beast should speake and should cause that as many as would not worship the image of the beast should be killed IX A religious reuerence of the creature as when we attribute more vnto it then we ought Revel 22.8 When I had heard and seene I fell downe to worsâ—ip before the feete of the Angel which shewed me these things But he saide vnto me See thou doe it not for I am thy fellow seruant Act. 10. 25. As Peter came in Cornelius met him and fell downe at his feete and worsâ—ipped him But Peter tooke him vp saying Stand vp for euen I my selfe am a man If then it be so hainous a thing to reuerence the creature much more to pray vnto it whether it be Saint or Angel Rom. 10.14 How shall they call vpon him in whome they haue not beleeued Matth. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue Neither may we pray vnto Christ as he is only man but as he is God and man for we direct not our prayers vnto the humanitie but to the deitie to which the humanity is knit by an hypostaticall vnion This teacheth vs plainely that invocation of any creature is vnlawefull for we must pray to them that are able to knowe the secrets of the heart and discerne the wisdom of the spirit now none is able to doe that but such a nature as is omnipotent Rom. 8.27 He that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God Neuerthelesse such as are Saints indeede are to be honoured by an approbation of Gods gifts in them and by an honourable mention of them and also by imitation of their manners and liues being as patterns for vs to walke after X. Worshippe of diuells I. Magique which is a mischieuous art accomplishing wonders by Satans assistance For it is appropriate to God to doe miracles for he alone both beyond and against the course of nature doeth wonderfull things Nowe the instruments which God vseth in producing miracles are onely they who doe in the true Church of God make profession of the faith Albeit the diuels cannot worke miracles yet may they effect maruailes or wonders and that not by making a newe thing which
man it preuailes with him and turnes him to God Furthermore when God will send his owne seruants to heauen hee sends thē a contrarie waie euen by the gates of hell and when it is his pleasure to make men depend on his fauour and prouidence hee makes them feele his anger and to be nothing in themselues that they may wholly depend vpon him and be whatsoeuer they are in him This point beeing well considered it is manifest that the child of God may passe to heauen by the very gulfes of hell The loue of God is like a sea into which when a man is cast hee neither feeles bottome nor sees banke I conclude therefore that despaire whether it arise of weaknes of nature or of conscience of sinne though it fall out about the time of death can not preiudice the saluation of them that are effectually called As for other strange euents which fall out in death they are the effects of diseases Rauings and blasphemings arise of the disease of melancholie and of frensies which often happen at the ende of burning feauers the choller shooting vp to the braine The writhing of the lips the turning of the necke the buckling of the ioyntes and the whole bodie proceede of crampes and convulsions which follow after much euacuation And whereas some in sicknesse are of that strength that three or foure men cannot holde them without bondes it comes not of witchcrafts and possessions as people commonly thinke but of choller in the vaines And whereas some when they are dead become as blacke as pitch as Bonner was it may arise by a bruise or an impostume or by the blacke iaundise or by the putrefaction of the liuer and it doeth not alwaies argue some extraordinarie iudgement of God Nowe these and the like diseases with their Symptomes and straunge effects though they shal depriue man of his health and of the right vse of the parts of his bodie and of the vse of reason too yet they cannot depriue his soule of eternall life And all sinnes procured by violent diseases and proceeding from repentant sinners are sins of infirmitie for which if they know them come againe to the vse of reason they will further repent if not they are pardoned and buried in the death of Christ. And we ought not so much to stand vpon the strangenes of any mans ende when we know the goodnesse of his life for we must iudge a man not by his death but by his life And if this be true that strange diseases and thereupon strange behauiours in death may befall the best man that is wee must learne to reforme our iudgements of such as lie at the point of death The common opinion is that if a man lie quietly and goe away like a lambe which in some diseases as consumptions and such like any man may doe then he goes straight to heauen but if the violence of the disease stirre vp impatience and cause in the partie franticke behauiours then men vse to say there is a iudgement of God seruing either to discouer an hypocrit or to plague a wicked man But the trueth is otherwise For indeede a man may die like a lambe and yet go to hell and one dying in exceeding torments and straunge behauiours of the bodie may goe to heauen And by the outward condition of any man either in life or death wee are not to iudge of his estate before God The fifth obiection is this When a man is most neare death then the deuill is most busie in temptation and the more men are assaulted by Satan the more dangerous troublesome is their case And therefore it may seeme that the day of death is the worst daie of all Ans. The condition of Gods childrē in death is twofold Some are not tempted and some are Some I say are not tempted as Simeon who when he had seene Christ brake forth said Lord now lettest thou thy seruant depart in peace c. foresignifying no doubt that he should ende his daies in all manner of peace As for them which are tempted though their case be verie troublesome and perplexed yet their saluation is not further off by reason of the violence and extremitie of temptation For God is then present by the vnspeakeable comfort of his spirit and when wee are most weake he is most strong in vs because his manner is to shew his power in weaknesse And for this cause euen in the time of death the deuill receiues the greatest foile when he lookes for the greatest victorie The sixth obiection is this Violent and sudden death is a grieuous curse of all euils which befall man in this life none is so terrible therefore it may seeme that the day of suddaine death is most miserable Ans. It is true indeed that suddaine death is a curse and a grieuous iudgement of God and therefore not without cause feared of men in the world yet all things considered we ought more to be afraide of an impenitent and euill life then of suddaine death For though it be euil as death it selfe in his owne nature is yet we must not thinke it to be simplie euill because it is not euill to all men nor in all respects euill I say it is not euill to all men considering that no kinde of death is euill or a curse vnto them that are in Christ who are freed from the whole curse of the Law And therefore the holy Ghost saith Blessed are they that die in the Lord for they rest from their Labour whereby is signified that they which depart this life beeing members of Christ enter into euerlasting happinesse of what death soeuer they die yea though it be suddaine death Againe I say that suddaine death is not euill in all respects For it is not euill because it is suddaine but because it commonly takes men vnprepared and by that means makes the day of death a blacke day and as it were a very speedie downfall to the gulfe of hell Otherwise if a man be readie and prepared to die suddaine death is in effect no death but a quicke and speedie entrance to eternall life These obiections beeing thus answered it appeares to be a manifest truth which Salomon saith that the day of death is better indeede then the day of birth Now I come to the third point in which the reasons and respects are to be considered that make the day of death to surpasse the day of a mans birth and they may all be reduced to this one namely that the birth day is an entrance into all woe and miserie whereas the day of death ioyned with godly and reformed life is an entrance or degree to eternall life Which I make manifest thus Eternall life hath three degrees one in this life when a man can truly say that he liues not but that Christ liues in him and this all men can say that repent and beleeue and are iustified and sanctified and haue peace of
word of God For Paul saith that they that are the childreÌ„ of god are led by the spirit of Christ. Nowe seeing this is so that if wee would liue eternally wee must begin to liue that blessed and eternall life before we die here we must be carefull to reform two common errors The first is that a man enters into eternall life when hee dies and not before which is a flat vntruth Our Sauiour Christ said to Zacheus This day is saluation come to thy houseâ— giuing vs to vnderstand that a man then begins to be saued when God doeth effectually call him by the ministery of his Gospell Whosoeuer then will bee saued when hee is dying and dead must begin to be saued while he is nowe liuing His saluation must beginne in this life that would come to saluation after this life Verely verely saith Christ he that heareth my word and â—eleeueth in him that sent me hath eternall life namly in this present life The second error is that howsoeuer a man liue if when he is dying he can lift vp his eies and say Lord haue mercie vpon me hee is certainly saued Behold a verie dangerous and foolish conceit that deceiues many a man It is all one as if an arrant theife should thus reason with himselfe and say I will spend my daies in robbing and stealing I feare neither arraignment nor exequution For at the verie time when I am to bee turned off the ladder if I doe but call vpon the iudge I knowe I shall haue my pardon Behold a most dangerous and desperate course the verie same is the practise of carelesse men in the matter of their saluation For a man may diâ— with Lord haue mercie in his mouth and perish eternally except in this world he enter into the first degree of eternall life For not euerie one that sayeth Lord Lord shall enter into heauen but he that doth the will of the father which is in heauen The fourth dutie is to exercise and inure our selues in dying by little little so long as we liue here vpon earth before we come to die indeede And as men that are appointed to runne a race exercise themselues in running that they may get the victorie so should we begin to die now while we are liuing that we might die well in the end But some may say how should this be done Paul giues vs direction in his owne example when he saith by the reioycing which I haue in Christ I die daily And he died daily not onely because hee was often in danger of death by reason of his calling but also because in al his dangers and troubles he inured himselfe to die For when men do make the right vse of their afflictions whether they bee in bodie or minde or both and doe with all their might endeauour to beare them patiently humbling themselues as vnder the correction of God then they begin to die well And to doe this indeede is to take an excellent course He that would mortifie his greatest sins must begin to doe it with small sinnes which when they are once reformed a man shall be able more easily to ouercome his master-sinnes So likewise he that would be able to beare the crosse of all crosses namely death it selfe must first of all learne to beare small crosses as sicknesses in bodie and troubles in minde with losses of goods and of friendes and of good name which I may fitly tearme little deaths and the beginnings of death it selfe and we must first of all acquaint our selues with these little deaths before we can wel be able to beare the great death of al. Againe the afflictions and calamities of this life are as it were the harbingers and puruiers of death and we are first to learne how to entertaine these messengers that when death the lord himselfe shall come we may in better manner entertaine him This point Bilney the martyr well considered who oftentimes before hee was burned put his finger into the flame of the candle not onely to make triall of his abilitie in suffering but also to arme and strengthen himselfe against greater torments in death Thus ye see the fourth dutie which ye must in any wise learne and remember because wee cannot be able to beare the pangs of death well vnles we bee first well schooled and nurtered by sundrie trials in this life The fifth and last dutie is set down by Salomon All that thine hand shall find to doe doe it with all thy power And marke the reason For there is neither worke nor inuention nor knowledge nor wisdome in the graue whither thou goest To the same purpose Paul saith Doe good to all men while ye haue time Therefore if any man be able to doe any good seruice either to Gods church or to the common wealth or to any priuate man let him doe it with all speede and with all might least death it selfe preuent him He that hath care thus to spende his daies shall with much comfort and peace of conscience ende his life Thus much of generall preparation Now followeth the particular which is in the time of sicknes And here first of all I will shew what is the doctrine of the Papists and then afterward the truth By the popish order and practise when a man is about to die he is inioyned three things First to make sacramentall confession specially if it be in any mortall sinne secondly to receiue the Eucharist thirdly to require his annoyling that is the sacrament as they call it of extreame vnction Sacramentall confession they tearme a rehearsall or enumeration of all mans sinnes to a priest that he may receiue absolution But against this kinde of confession sundrie reasons may be alleadged First of all it hath no warrant either by commandement or example in the whole word of God They say yes and they indeauour to prooue it thus He which lies in any mortall sinne is by Gods law bound to doe penance and to seeke reconciliation with God now the necessarie meanes after baptisme to obtaine reconciliation is the confession of all our sinnes to a priest Because Christ hath appointed priests to be iudges vpon earth with such measure of authoritie that no man falling after baptisme can without their sentence and determination be reconciled and they can not rightly iudge vnlesse they know all a mans sinnes therefore all that fall after baptisme are bound by Gods word to open all their sinnes to a priest Ans. It is false which they say that priests are iudges hauing power to examine and take knowledge of mens sinnes and iurisdiction whereby they can properly absolue pardon or retaine them For Gods word hath giuen no more to man but a ministerie of reconciliation whereby in the name of God and according to his word he doth preach declare and pronounce that God doth pardon or not pardon his sinnes Againe pardon may truly be pronounced