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
is expressed in the morall law The Morall Law is that part of Gods word which commandeth perfect obedience vnto man as well â—n his nature as in his actions and forbiddeth the contrarie Rom. 10.5 Moses thus describeth the righteousnes which is of the Law that the man which doth these things shall liue thereby 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Luk. 16.27 Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength Rom. 7. We know that the law is spirituall The Law hath two parts The Edict commanding obedience and the condition binding to obedience The condition is eternall life to such as fulfill the law but to transgressours euerlasting death The Decalogue or ten Commandements is an abridgement of the whole Law and the couenant of workes Exod. 34.27 And the Lord said vnto Moses Write thou these words for after the tenour of these words I haue made a covenant with thee and with Israel And was there with the Lord fourtie daies and fourtie nights and did neither eate bread nor drinke water and he wrote in the Tables the words of the covenant euen the tenne Commandements 1. King 8.9 Nothing was in the Arke saue the two Tables of stone which Moses had put there at Horeb where the Lord made a couenant with the children of Israel when he brought them out of the land of Egypt Matth. 22.40 On these two commandements hangeth the whole Law and the Prophets The true interpretation of the Decalogue must be according to these rules I. In the negatiue the affirmatiue must be vnderstood and in the affirmatiue the negatiue II. The negatiue bindeth at all times and to all times and the affirmatiue bindeth at all times but not to all times and therefore negatiues are of more force III. Vnder one vice expressely forbidden are comprehended all of that kind yea the least cause occasion or entisement thereto is as well forbidden as that 1. Ioh. 3.15 Whosoeuer hateth his brother is a manslayer Matth. 5.21 to the ende Euill thoughts are condemned as well as euill actions IV. The smallest sinnes are entituled with the same names that that sinne is which is expressely forbidden in that commandement to which they appertaine As in the former places hatred is named murther and to looke after a woman with a lusting eye is adulterie V. We must vnderstand euery commandement of the law so as that we annex this condition vnlesse God command the contrarie For God being an absolute Lord and so aboue the law may command that which his law forbiddeth so he commanded Isaac to be offered the Egyptians to be spoiled the brasen Serpent to be erected which was a figure of Christ c. The Decalogue is described in two Tables The summe of the first Table is that we loue God with our mind memorie affections and all our strength Matth. 22. 37. This is the first to wit in nature and order and great commandement namely in excellencie and dignitie CHAP. 20. Of the first commandement THe first table hath foure commandements The first teacheth vs to haue and choose the true God for our God The words are these I am Iehouah thy God which brought thee out of the land of Egypt and out of the house of bondage Thou shalt haue none other God but me The Resolution I am If any man rather iudge that these words are a preface to al the commandements then a part of the first I hinder him not neuerthelesse it is like that they are a perswasion to the keeping of the first commandement that they are set before it to make way vnto it as being more hard to be receiued then the rest And this may appeare in that the three commandements next following haue their seuerall reasons Iehouah This word signifieth three things I. Him who of himselfe and in himselfe was from all eternitie Reuel 1.8 Who is who was and who is to come II. Him which giueth being to all things when they were not partly by creating partly by preseruing them III. Him which mightily causeth that those things which he hath promised should both be made and continued Exod. 6.1 Rom. 4. 17. Here beginneth the first reason of the first commandement taken from the name of God it is thus framed He that is Iehouah must alone be thy God But I am Iehouah Therefore I alone must be thy God This proposition is wanting the assumption is in these words I am Iehouah the conclusion is the commandement Thy God These are the words of the couenant of grace Ier. 32.33 wherby the Lord promiseth to his people remission of sinnes and eternall life Yea these words are as a second reason of the commandements drawne from the equalitie of that relation which is betweene God and his people If I be thy God thou againe must be my people and take me alone for thy God But I am thy God Therefore thou must be my people and take me alone for thy God The assumption or second part of this reason is confirmed by an argumeÌ„t taken from Gods effects when he deliuered his people out of Egypt as it were from the seruitude of a most tyrannous master This deliuerie was not appropriate onely to the Israelites but in some sort to the Church of God in all ages in that it was a typâ—â—f a more surpassing deliuerie from that fearefull kingdome of darkenes 1. Cor. 10.1,2 I would not haue you ignorant brethren that all our Fathers were vnder the cloude and all passed through the red sea and were all baptized vnto Moses in the cloude and in the sea Coloss. 1.13 Who hath deliuered vs from the power of darkenes and translated vs into the kingdome of his deare sonne Other Gods or strange gods They are so called not that they by nature are such or can be but because the corrupt and more then diuelish heart of carnall man esteemeth so of them Phil. 3.19 Whose God is their bellie 1. Cor. 4.4 Whose mindes the God of this world hath bewitched Before my face That is figuratiuely in my sight or presence to whom the secret imaginations of the heart are knowne and this is the third reason of the first commandement as if he should say If thou in my presence reiect me it is an heinous offence see therfore thou doe it not After the same manner reasoneth the Lord. Gen. 17.1 I am God almightie therefore walke vpright The affirmatiue part Make choice of Iehouah to be thy God The duties here commanded are these I. To acknowledge God that is to know and confesse him to bee such a God as he hath reuealed himselfe to be in his worde and creatures Col. 1.10 Increasing in the knowledge of God Ierem. 24. 7. And I will giue them an heart to know me that I am the Lord and they shall be my people and I will be their God for they
day wherein my mother bare me be blessed v. 13. Cursed be the man that shewed my father saying a man child is bornâ— vnto thee and comforted him v. 18. How is it that I came forth of the wombe to see labour sorrow that my daies should be consumed with shame II. Tempting of God when such as distrust or rather contemne him seeke signes of Gods trueth and power Matth. 4.7 Thou shalt not tempt the Lord thy God 1. Corinth 10.6 Neither let vs tempt God as they tempted him and were destroyed by serpents v. 10. Neither murmure ye as some of theÌ„ murmured and were destroyed of the destroyer III. Desperation Gen. 4. 13. Mine iniquity is greater then can be pardoned 1. Thes. 4. 13. Sorrow ye not as they which haue no hope IV. Doubtfulnes concerning the trueth of Gods benefits present or to come Psal. 116.11 I said in mine hast all men are lyers II. Confidence in creatures whether it be in their strength as Ierem. 17.5 Cursed is the man that hath his confidence in man and maketh flesh his arme but his heart slideth from the Lord. Or riches Matth. 6.24 Ye cannot serue God and riches Eph. 5.5 No couetoâ—s person which is an idolater hath inheritance in the kingdome of Christ and of God Or defenced places Iere. 49. 16. Thy feare the pride of thine heart hath deceiued thee that thou dwellest in the clefts of the Rocke and keepest the height of the hill though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord. Or pleasure and dainties to such their bellie is their God Phil. 3. 14. Or in physitians 2. Chron. 6. 12. And Asa in the nine and thirtieth yeare of his raigne was diseased in his feete and his disease was extreame yet he sought not the Lord in his disease but to the Physitians Briefly to this place principally may be adioyned that diuelish confidence which Magitians and all such as take aduise at them doe put in the diuell and his workes Leuit. 20. 6. If any turne after such as worke with spirits and after soothsayers to goe a whoring after them then will I set my face against that person and will cut him off from among this people III. The loue of the creature aboue the loue of God Math. 10.37 Hee that loueth father or mother more then me is not worthie of me and he that loueth sonne or daughter more then me is not worthy of me Iohn 12. 43. They loued the praise of man more then the praise of God To this belongeth selfe-loue 2. Tim. 3.2 IV. Hatred and contempt of God when man flieth from God and his wrath when he punisheth offences Rom. 8.7 The wisdome of the flesh is enmitie with God Rom. 1. 30. Haters of God doers of wrong V. Want of the feare of God Psal. 36.1 Wickednes saith to the wicked man euen in mine heart that there is no feare of God before their eyes VI. Feare of the creature more then the Creator Rev. 21.8 The fearefull and vnbeleeuing shall haue their part in the lake which burneth with fire and brimstone Matth. 10.28 Feare not them which kill the bodie but feare him that can cast both bodie and soule into hell fire Ierem. 10.2 Be not afraid of the signes of heauen though the heathen be afraid of such VII Hardnes of heart or carnall seruice when a man neither acknowledging Gods iudgements nor his owne sinnes dreameth he is safe froÌ„ Gods vengeance and such perils as arise from sinne Rom. 2.5 Thou after thine hardnesse and heart that can not repent heapest to thy selfe wrath against the day of wrath Luk. 21.34 Take heede to your selues least at any time your hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on you as vnawares These all doe ioyntly ingender pride whereby man ascribeth all he hath that is good not to God but to his owne merit and industrie referring and disposing them wholly vnto his owne proper credit 1. Cor. 4.6 That ye might learne by vs that no man presume aboue that which is written that one swell not against another for any mans cause vers 7. For who separateth thee or what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it Gen. 3.5 God doth know that when yee shall eate thereof your eyes shall be opened and ye shall be as Gods knowing good and euill The highest stayre of prides ladder is that fearefull presumption by which many clime rashly into Gods seate of maiestie as if they were gods Act. 12. 22 23. The people gaue a shout saying The voyce of God and not of man but immediately the Angel of the Lord smote him because he gaue not glorie vnto God so that he was eaten vp of wormes and gaue vp the ghost 2. Thess. 2.4 Which is an aduersarie and exalteth himselfe against all that is called God or that is worshipped so that he doth sit as God in the temple of God shewing himselfe that he is God CHAP. 21. Of the second Commandement HItherto haue we entreated of the first Commandement teaching vs to entertaine in our hearts and to make choice of one onely God The other three of the first Table concerne that holy profession which we must make towards the same God For first it is necessarie to make choyce of the true God Secondly to make profession of the same God In the profession of God we are to consider the parts thereof and the time appointed for this profession The parts are two The solemne worship of God and the glorifying of him The second Commandement describeth such holy and solemne worship as is due vnto God The words of the Commandement are these Thou shalt make thee no grauen image neither any similitude of things which are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth thou shalt not bow downe to them neither serue them for I am the Lord thy God a iealous God visiting the iniquitie of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me and shew mercie vnto thousands vpon them that loue me and keepe my Commandements The Resolution Thou shalt not make This is the first part of the commandement forbidding to make an idol Now an idol is not onely a certaine representation and image of some fained God but also of the true Iehouah The which may be prooued against the Papists by these arguments The first is Deut. 4.15 16. Take therfore good heede vnto your selues for yee saw no image in the day that the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image or representation of any figure whether it be the likenesse of male or female Out of the words vttered by
straunger that is within thy gates For in sixe daies the Lord made the heauen and the earth the sea and all that in them is and rested the seauenth day therefore the Lord blessed the seauenth day and hallowed it The Resolution Remember This clause doth insinuate that in times past there was great neglect in the obseruation of the Sabboth and would that all degrees and conditions of men should prepare themselues to sanctifie the same especially those that be gouernours of families in corporations and cities to whome this commandement is directed To keepe it holy or to sanctifie it To sanctifie it is to seuer a thing from common vse and to consecrate the same to the seruice of God Here are described the two parts of this commandement the first where of is rest from labour the second sanctification of that rest Sixe daies These wordes containe a close answer to this obiection It is much to cease from our callings one whole day The answer together with a first reason to inforce the sanctification of the Sabbath is in these wordes which is taken from the greater to the lesse If I permit thee to follow thy calling sixe whole daies thou maist well and must leaue one onely to serue me But the first is true Therefore the second The first propositioÌ„ is wanting the second or assumption are these words Sixe daies c. The conclusion is the commandement it selfe Here may we see that God hath giuen vs free libertie to worke all the sixe daies The which freedome no man can annihilate Neuerthelesse vpon extraordinarie occasions the Church of God is permitted to separate one daie or more of the seuen as neede is either to fasting or for a solemne day of reioycing for some benefit receiued Ioel 2.15 The seuenth day The second reason of this commaundement taken from the ende thereof If the Sabbath were consecrated to God and his seruice we must that day abstain from our labours But it was consecrated to God and his seruice Therefore we must then abstaine from our labours The assumption is in these words the seuenth day c. where we must note that God alone hath this priuiledge to haue a Sabbath consecrated vnto him and therefore all holy daies dedicated to what soeuer either Angel or Saint are vnlawfull howsoeuer the Church of Rome haue imposed the obseruation of them vpon many people In it thou shalt doe This is the conclusion of the second reason illustrated by a distribution from the causes Thou thy sonne thy daughter thy seruant thy cattell thy stranger shall cease that day from your labours Any worke That is any ordinarie worke of your callings and such as may be done the day before or left well vndone till the day after Yet for all this we are not forbidden to performe such workes euen on this day as are both holy and of present necessitie Such are those works which doe vpon that day preserue and maintaine the seruice and glorie of God as I. a Sabbath daies iourney Act. 1.12 Which is now Hierusalem containing a Sabbath daies iourney II. The killing and dressing of sacrificed beasts in the time of the law Matth. 12.5 Haue ye not read in the law how that on the Sabbath daies the Priests in the Temple breake the Sabbath and are blamelesse III. Iourneys vnto the Prophets and places appointed vnto the worship of God 2. King 4.23 He said Why wilt thou goe to him this day it is neither new moone nor Sabbath day Psal. 84.7 They go from strength to strength till euery one appeare before God in Zion Such also are the works of mercie whereby the safetie of life or goods is procured as that which Paul did Act. 20. 9. As Paul was long preaching Eutychus ouercome with sleepe fell downe from the third loft and was taken vp dead but Paul went downe and laid himselfe vpon him and embraced him saying Trouble not your selues for his life is in him vers 12. And they brought the boy aliue and they were not a little comforted II. To helpe a beast out of a pit Luk. 14.5 Which of you shall haue an oxe or an asse fallen into a pit and will not straightway pull him out on the Sabbath day III. Prouision of meate and drinke Matth. 12.1 Iesus went through the corne on a Sabbath day and his Disciples were an hungred and began to plucke the eares of corne and to eate In prouision we must take heede that our cookes and houshold â—eruants breake not the Sabbath The reason of this is framed from the lesser to the greater out of that place 2. Sam. 25.15 Dauid longed and said Oh that one would giue me to drinke of the water of the well of Beth-lehem which is by the gate vers 16. Then the three mightie brake into the host of the Philistims and drew water out of the well of Beth-lehem that was by the gate and tooke and brought it to Dauid who would not drinke thereof but powred it for an offering vnto the Lord. vers 17. And said O Lord be it farre from me that I should doe â—his is not this the blood of the men that went in ieopardie of their liues therefore would he not drinke The reason standeth thus If Dauid would not haue his seruants aduenture their corporall liues for his prouision nor drinke the water when they had prouided it much lesse ought we for our meates to aduenture the liues of our seruants IV. Watering of cattell Math. 12.11 The Lord answered and said Thou hypocrite will not any of you on the Sabbath daies loose his oxe or asse out of the stable and bring him to the water Vpon the like present and holy necessitie Phisitians vpon the Sabbath day may take a iourney to visit the diseased Mariners their voyage Shepheards may tend their flocke and Midwiues may helpe women with childe Mark 2.27 The Sabbath was made for man and not man for the Sabbath Within thy gates This word gate signifieth by a figure iurisdiction and authoritie Math. 16.18 The gates of hell shall not ouercome it Let this be a looking glasse wherein all Inholders and intertainers of strangers may looke into themselues and behold what is their dutie For in sixe daies The third reason of this commaundement from the likâ— example That which I did thou also must doe But I rested the seauenth day and hallowed it Therefore thou must doe the like God sanctified the Sabbath when he did consecrate it to his seruice men sanctifie it when they worship God in it In this place we are to confider the Sabbath how farre forth it is ceremoniall and how farre forth morall The Sabbath is ceremoniall in respect of the strict obseruation thereof which was a type of the internall sanctification of the people of God and that is as it were a continuall resting from the worke of sinne Exod. 31.1.3 Speake thou also vnto the children of Israel and say Notwithstanding keepe ye my sabbath for it is
to come these shew that he is come III. They were appropriate vnto the posteritie of Abraham but these are common to the whole Church culled out of the Iewes and Gentiles CHAP. 33. Of Baptisme THere are two Sacraments 1. Cor. 10. 1. I would not haue you ignorant that all our fathers were vnder the cloude and all passed through the sea 2. And were all baptized vnto Moses in the cloude and in the sea 3. And did all eate the same spirituall meate 4. And dranke all the same spirituall drinke for they dranke of the spirituall rocke that followed them which rocke was Christ. Tertull 4. booke contra Marcion August de Symbol ad Catechum 4. booke 6. chap. The first Sacrament is that whereby Christians are initiated and admitted into the Church of God and this is Baptisme The second Sacrament whereby the Church is preserued and nourished is the Lords Supper Baptisme is a Sacrament by which such as are within the couenant are washed with water in the name of the Father the Sonne and the holy Ghost that beeing thus engraffed into Christ they may haue perpetuall fellowship with him Matth. 28.19 Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Matth. 16.16 He that beleeueth and is baptized shall be saued he that beleeueth not shall be condemned 1. Cor. 1.13 Is Christ deuided was Paul crucified for you â—iâ—her were ye baptized into the name of Paul 14. I thanke God I baptized none of you but Crispus and Gaius 15. Least any should say I had baptized into mine owne name Within the couenant are all the seede of Abraham or the seede of the faithfull These are either of riper yeares or infants Those of riper yeares are all such as adioyning themselues to the visible Church doe both testifie their repentance of their sinnes and hold the foundations of religion taught in the same Church Matth. 3. 6. And they were baptized of him in Iorden confessing their sinnes Act. 8.36 As they went they came to a water then the Eunuch saide See here is water what hindreth me to be baptized 37. Then Philip said If thou beleeue with all thine heart thou maist he said I beleeue that Iesus Christ is the Sonne of God 38. And they went downe into the water both Philip and the Eunuch and he baptized him Exod. 12.48 If a stranger dwell with thee and will observe the Passeouer of the Lord let him circumcise all the males that belong vnto him and then let him come and obserue it and then he shall be as one that is borne in the land for none vncircumcised person shall eate thereof Infants within the Couenant are such as haue one at the least of their parents faithfull 1. Cor. 7.14 The vnbeleeuing husband is sanctified by the wife and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now they are holy Rom. 11.16 If the first fruits be holy so is the whole lumpe and if the roote be holy so are the branches Gen. 17.7 I will establish my couenant betweene me and thee and thy seede after thee in their generations for an euerlasting couenant to be God vnto thee and thy seede after thee 13. He that is borne in thine house and he that is bought with money must needes be circumcised so my couenant shall be in your flesh for an euerlasting couenant Act. 16.31 They said Beleeue in the Lord Iesus and thou shalt be saued and thy whole houshold Quest. How are the children of faithfull parents in the couenant Answer Holy parents are two waies to be considered First as they were the sonnes of the first Adam and so are as yet partly carnall In this estate they in like sort doe beget their sonnes the children of wrath For the father begetteth a sonne not as he is a good man but simply as a man and therefore beeing impure he must needes beget that which is impure Secondly we must consider the parents as they are the sonnes of God engraffed into the second Adam In this estate though they cannot deriue faith vnto their posteritie for the sonnes of God are not made such by naturall generation but by the adoption of God the Father yet may they beleeue both for themselues and others according to the tenour of the couenant of grace as Adam did sinne both for himselfe and others and as parents in bargaines doe couenant both for themselues and their heires after them Hence it is that Paul saith that the parents are like vnto the first fruits which doe sanctifie the whole lumpe So then the faith of the parents maketh those their sonnes to be accounted in the couenant which by reason of their age doe not yet actually beleeue To be baptized into the name of the Father c. after the receit of the outward signe of washing is to be made one of Gods familie which is his church and to be partaker of the priuiledges thereof Gen. 48.16 The Angel which hath deliuered me from all euill blesse the children and let my name be named vpon them and the name of my fathers Abraham and Izhak that they may grow as fish into multitude in the middest of the earth Esai 4. 1. In that day shall seuen women take hold of one man saying We will eate our owne bread and we will weare our owne garments onely let vs be called by thy name and take away our reproch By this it is manifest that in this washing of Baptisme there is sealed and propounded a marueilous solemne couenant and contract first of God with the baptized in that God the Father vouchsafed to receiue him into fauour the Sonne to redeeme him the holy Ghost to purifie and regenerate him secondly of the baptized with God who promiseth to acknowledge inuocate and worship none other God but the true Iehouah which is the Father Sonne and holy Ghost The externall and visible matter of baptisme is water for the minister may not baptize with any other liquor but onely with naturall water This was the iudgement of the Primitiue Church For when as a certaine minister for want of water tooke sande and baptized one with that the partie thus besanded was further baptized the former beeing esteemed of none effect Niceph. histor 3. booke 33. chapter The externall forme of baptisme is the ministers washing of the baptized according to the prescript rule of Gods word Rom. 10. 4. The ancient custome of baptizing was to dippe and as it were to diue all the bodie of the baptized in the water as may appeare in Paul Rom. 6. and the Councels of Laodicea and Neocaesarea but now especially in cold countries the Church vseth onely to sprinkle the baptized by reason of childrens weaknesse for very few of ripe yeares are now a daies baptized We need not much to marueile at this alteration seeing charitie and necessitie may dispense with ceremonies and mitigate in equitie the sharpnes of them
enemies You haue therefore my good brother iust cause why you should be greatly displeased with many things past but there is no cause why you should despaire Briefly you haue inwardly and as it were dwelling with you euident testimonies of you future reconciliation with God especially if you cease not to pray vnto him earnestly who hath laid the foundation of repentance in you to wit a dislike of sinne and a desire to be reconciled vnto him The sheep which wandered out of the fold ceased not to be a sheep albeit it went astray for a time you now are that sheep to whome that faithfull sheapheard of al those sheep which the father hath committed to him leauing those ninetie and nine doth not so much by my ministerie declare that he seekâ—th you as hauing alreadie sought you though you not seeking him hath indeede founde you Knocke saith he and it shall bee opened vnto you And haue you nowe forgotten those promises which were so often made to them that repent and also which they had experience of who in the sight of the world were in a desperat case But I saith he againe feele no motions of the Comforter I haue nowe no sense of faith or hope but I feele all the contrarie Nay say I you deceiue your selfe as I tolde you before For it is the Comforter alone which teacheth you to hate sinne not so much for the punishment as because it is euill and disliketh God albeit hee shewe not himselfe so fully at the first because you had so many waies grieuously offended him as that he seemeth for a while quite to forsake you And that you haue not quite lost him but that hee is yet in some secret corner of your soule from whence at your instant praiers he will shewe himselfe vnto you this will plainely declare vnto you which I now admonish you of the second time But let vs graunt as much as you can say yet sure it is that your faith was not dead but onely possessed with a spirituall lethargie You liued in the wombe of your mother and there were ignorant of your life A drunken man although hee loose for a time the vse of reason and also of his limmes yet he neuer looseth reason it selfe You would think that in winter the trees were dead but they spring againe in the sommer season At night the Sun setteth but in the next morning it riseth againe And howe often see wee by experience that he which at one time tooke the foile in a combate at another did win the price And knowe this that in the spirituall combate of the flesh with the spirit the like we may see in many partly by reason of the weaknes of our nature partly through sloth to resist and partly for default to beware To these he replieth for such temptations are very hardly remooued I would to God saith he I could perswade my selfe that these promises belonged to me For my present estate constraineth me to doubt whether I am the childe of God or not Laus Christo nescia finis A briefe table directing the Reader of this booke to the principall things in the same ABsence in a Pastor when allowed 77 externall Abstinence 48 Abstraction 21 Abuse of Gods name creatures 55 Accusations on malice 97 vniust Accusations 98 Accusing conscience 18 to Acknowledge God what 39 Acknowledge others good gifts 98 Actuall sinne 20 Adam representing all men 16 his estate in innocency 12 his fall 15 priuate Admonition 141 Adoption 124 Adulterie what 82 lightly punished 85 Affections corrupted 19 Afflictions 124,137 Affiance in God 39 All how said to be saued 169 Allowance of others sinnes 21 Ambition how healed 135 our Ancestours how saued 104 Andreas opinion confuted 180 Angels with their nature office 11 their fall 13 it was more grieuous then mans 15 they serue the elect 142 rash Anger 73 preseruatiues against Angerâ— 135 slowe to Anger 78 snappish Answers 75 curteous Answers 78 Antichrist Satans subiect 35 his sinne 72 when first at Rome 36 Apologie 136,139 Apostates Satans subiects 35 Apostasie 166 Iasciuious Aparrell 84 decent Apparell 86 ApprobatioÌ„ of idolatry coÌ„deÌ„ned 45 Approching to God how 52 to his throne 119 Application of Gods promises necessarie 119 Armour complet with parts 129 Arrius condemned 41 Astrologie 56,57 Artes which are vnlawfull 91 Assaults of a Christian about his calling 130 his faith 131 sanctification 134 assent 139 Asseueration 59 Assurance of knowlege 118 Atheisme 40 Atheists Satans subiects 35 Authoritie ouer creatures lost 23 Authoritie must be obeyed 68 B Babling 97 Ballades 85 Banketting 85,87 on the Sabbath day vnconuenient 65 Bankerupts 90 Baptisme 107,152 the matter water 109 the forme 109 the couenants in Baptisme 109 vse of it 111 Bargaining 89 the Beast who 47 pleasures with Beasts 82 to Beare what it signifieth 95 the Birth of sinne 21 Bitter speaking 73,97 Blasphemie 19,55 Blessednes 144 in what 144 Blessing of children 67 Boasting 97 the Bodie corrupted 19 punished 19 amorous Bookesâ— 85 Booke of life 144 to Bow downe to what 43 Bounds not to be remooued 91 Brawling 73 Buriall of the dead 79 Burning of the flesh 82 Buyers sinne 89 Buying 89 Buggerie 82 C Callings must be sanctified with praier 60 a Calling to liue in 92 effectuall Calling 114 how wrought 116,117 vneffectuall Calling 164 all are not Called 174 Calling on God 52,139 Carelesse vsing of Gods name 55 Ceremonies 121 Chastitie 85,88 Charming 51 Cherubims defend not images 45 Children must obey parents 67 ChildreÌ„ freed from it by the pope 72 Cherubims why painted with wings 11 Choice of one God 42 Censures 95 Christ the foundation of election 24 how subordinate to election 24 why God and man 24,25 his infirmities ibid. vnion of two natures 25 Conception ibid. sanctification ibid. assumption of flesh ibid. Communion of properties 26 distinction of both natures 27 how two wills in him ibid. his natiuitie ibid. Circumcision 28 office ibid. princes his vicegerents ibid. as Mediatour he hath none 29 his Priesthood ibid. he satisfied onely for the elect 29,168 how he did it 29 his passion 9,29 agonie 30 sncrifice ibid. he is the altar ibid. how a priest ibid. humiliation 31 accursednesse ibid. dead ibid. power of it 32 buried 31 descension into hell what 31 abolishing of death 32 fulfilling of the Law 32 intercession 32,33 his propheticall office 33 regall office 33,34 exaltation 33 bodie is visible 34 resurrection 33 power of it 125 ascension 34 his sitting at Gods right haud 34 prerogatiue royall 35 his iustice ours 123 things spoken of him as God and man 26 his manhood exalted 27 he that onely lawgiuer 33 his merits infinite 133 his surrendring his kingdome to his father 36 Christ when receiued 118 Christian conuersation 128 Church goods are not to be sold. 89 the Church may appoint holy daies 62 Ciuill authoritie in Bish. of Rome Antichrist 36 Comedies â—5 Combats vnlawfull 75 CoÌ„forts for affâ—cted coÌ„sciences 132 Combat
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
in the Pharisie whose thoughts were these when he praied thus within himselfe O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican c. And as this was in him so it is in vs till God giue grace for so that men may haue praise glory in the world they care not for Gods glory though it be defaced We must therefore learne to discerne this hidden corruption and to mourne for it for it doth poison and hinder al good desires of glorifying god so long as it doth or shall preuaile in the heart 2. Secondly wee are taught here to bewaile the hardnesse of our hearts whereby we are hindred from knowing God aright and from discerning the glory and maiestie of God in his creatures Mark 6.52 The disciples through the hardnes of their hearts could not see Gods power in the miracle of feeding many thousands with a few loaues though themselues were instruments of it and the foode did increase in their hands Our redemption what a wonderful worke is it but how few consider of it or regard it If we see a man haue more wit wealth or honour then we haue wee straight wonder at him but beholding Gods creatures we see nothing in them because we doe not goe higher to acknowledge the loue power wisdome and iustice of the Creator And this is the cause why Gods name is so slenderly honoured among men 3. The third corruption is our great ingratitude for the Lord hath made heauen and earth and all other creatures to serue man yet he is the most vnthankfull of all creatures Bestow many iewels or a kings raunsome on a dead man he wil neuer returne any kindnes so men being dead in sinne deale with God Commonly men are like the swine that run with their groines and eate vp the mast but neuer looke vp to the tree from whence it falleth But the godly are with Dauid to feele this want in themselues and to beseech God to open and as it were to vnlocke their lips that they may indeauour to be thanfull to God Psal. 51.15 4. The fourth is the vngodlines the innumerable wāts that be in our liues and the sinnes committed in the world Psal. 119.136 Mine eies saith Dauid gush out with riuers of water because men keepe not thy lawes The reason is because he which liues in sinne reproches Gods name euen as an euill childe dishonours his father Now some will say that this cannot be because our sinnes cānot hurt God True indeed yet are they a cause of slādering Gods name among men for as we honour him by our good workes so we dishonour him by our offences 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 4. Graces to be desired 1. THe graces to be desired and to bee praied for at Gods hand are three The first is the knowledge of God that is that we might knowe him as he hath reuealed himselfe in his word works and creatures For how shall any glorifie God before he know him Our knowledge in this life is imperfect Exod. 23. Moses may not see Gods face but his hinder parts 1. Corin. 13.12 We may see God as men doe through spectacles in his word sacraments and creatures And therefore as Paul praied for the Colossians Col. 1.10 That they might increase in the knowledge of God so are wee taught to pray for our selues in this petition 2. We desire that a zeale of Gods glorie may be kindled in our hearts and that we may be kept from prophaning and abusing of his name Psal. 69.9 The zeale of thine house hath eaten me vp Psal. 45.1 My heart shall vtter or cast vp a good matter I will speake in my workes of the king Here the spirit of God borrowes a comparison from men thus As hee which hath somewhat lying heauie in his stomacke is neuer quiet till he haue cast it vp euen so the care desire to glorifie Gods name must lie vpon a mans heart as an heauie burden and he is not to be at ease and quiet with himselfe till he bee disburdened in sounding forth Gods praise Luther saith well that this is Sancta crapula that is an holy surfet and it is no hurt continually to haue our hearts ouercharged thus 3. A desire to lead a godly and vpright life before God and men We see men that in some great calling vnder honourable personages will so order behaue themselues as they may please and honour their masters euen so must our liues be well ordered and we are to labour to walke worthie of the Lord as Paul speaketh that we may honour our heauenly father Thy kingdome come 1. The Coherence THis petition dependes on the former most excellently For in it is laide downe the meanes to procure the first Gods name must bee hallowed among men but howe is it done by the erecting of Gods kingdome in the hearts of men We cannot glorifie God vntil he rule in our hearts by his word and spirit 2. The meaning Thy This word doth put vs in minde that there is two kingdomes one Gods and that is the kingdome of heauen the other the deuils called the kingdome of darknesse Coloss. 1.13 For when all had sinned in Adam God laide this punishment on all that seeing they could not be content to obey their Creator they should be in bondage vnder satan so that by nature we are all the children of wrath and the deuill holds vp the scepter of his kingdome in the hearts of men This kingdome is spirituall and the pillars of it are ignorance errour impietie and all disobedience to God in which the deuill wholly delights which also are as it were the lawes of his kingdome Blind ignorant people can not abide this doctrine that the deuill should rule in their hearts they spit at the naming of him and say that they defie him with all their hearts but whereas they liue in sinne and practise it as occasion is offered though they cannot discerne of themselues yet they make plaine proofe that they liue in the kingdome of sinne and darknesse and are flatte vassels of Satan and shall so continue till Christ the strong man come and binde him and cast him out And this is the estate of all the children of Adam in themselues Wherefore our Sauiour in this petition teacheth vs to consider our naturall estate and to pray that he would giue vs his spirit to set vs at libertie in the kingdome of his owne sonne Kingdome Gods kingdome in Scripture is taken two waies First generally and so it signifieth that administration by which the Lord gouerneth all things yea euen the deuils themselues Of which kingdome mention is made in the ende of this prayer And in the Psalme 97. vers 1. The Lord raigneth let the earth reioyce Againe it is taken more specially and then it signifieth
of God For this blessing is giuen them that trust in Christs bloode that they thirst and hunger to doe Gods wil. He that hath not this faith is but an vnprofitable babler of faith and works and neither wotteth what he bableth nor whereunto his words tende For he feeleth not the power of faith nor the working of the spirit in his heart but interpreteth the Scriptures which speak of faith and works after his owne blind reason and foolish fantasies not hauing any experience in himselfe Timoth. Euery member of Christs congregation is a sinner and sinneth daily some more and some lesse for it is written 1. Ioh. 1. If we say we haue no sinne we deceiue our selues and the truth is not in vs. And Paul Rom. 7. That good which I would that doe I not but that euill which I would not that doe 1. So it is not I that doe it saith he but sinne that dwelleth in me So the Christian man is both a sinner and no sinner which how it can be shew it me by your experience Euseb. I beeing one man in substance and two men in qualitie flesh and spirit which in me so fight perpetually the one against the other that I must goe either backward or forward and cannot stand long in one estate If the spirit ouercome in tentations then is she stronger and the flesh weaker But if the flesh get a custom then is the spirit none otherwise oppressed of the flesh then as though she had a mountaine on hiâ— backe and as we sometime in our dreames thinke we beare heauier then a milstone on our breasts or when we dreame now and then that we would runne away for feare of some thing our legges seeme heauier then lead euen so is the spirit oppressed and ouerladen of the flesh through custome that shee struggleth and striueth to get vp and to breake loose in vaine vntill the God of mercie which heareth my groane through Iesus Christ come and loose her with his power and put something on the backe of the flesh to keepe her downe to minish her strength and to mortifie her So then no sinner I am if you regard the Spirit the profession of my heart towarde the Lawe of God my repentance and sorrow that I haue both because I haue sinned and am yet full of sinne and looke vnto the promises of mercie in our Sauiour Christ and vnto my faith A sinner am I if you looke to the frailtie of my flesh which is a remnant of the old Adam and as it were the stocke of the olde oliue tree euer and anon when occasion is giuen shooting forth his braunches leaues budde blossome and fruit also which also is as the weaknesse of one which is newly recouered of a great disease by the reason whereof all my deedes are imperfect and when occasions be great I fall into horrible deedes and the fruit of the sin which remaineth in my members breaketh out Notwithstanding the Spirit leaueth me not but rebuketh me and bringeth me home againe vnto my profession so that I neuer cast off the yoke of God from off my necke neither yeelde vp my selfe vnto sinne to serue it but fight a fresh and beginne a newe battaile And I had rather you should vnderstand this forth of the Scriptures by the example of Ionas and the Apostles Ionas was the friend of God and a choseâ— seruant of God to testifie his will vnto the world He was sent from the land of Israel where he was a Prophet to goe amongst an heathen people and the greatest citie of the world then called Niniue to preach that within fourtie daies they should be destroied for their sinnes which message the free will of Ionas had as much power to doe as the weakest hearted woman in the world had power if she were commanded to leape into a tubbe of liuing snakes and adders as happily if God had commanded Sara to sacrifice her sonne Isaac as he did Abraham shee would haue disputed with God ere shee had done it aâ— though shee were strong enough Well Ionas hartened by his owne imagination and reasoning after this manner I am here a Prophet vnto Gods people the Israelites which though they haue Gods word testified vnto them daily yet despise and worship God vnder the likenesse of calues and after all manner of fashions saue after his owne word and therefore are of all nations the worst and most worthie of punishment And yet God for loue of a fewe that are among them and for his names sake spareth and defendeth them how then shall God take so cruell vengeance on so great a multitude of them to whome his name was neuer preached and therefore are not the tenth part so euill as these If I therefore shall goe preach I shall lie and shame my selfe and God too and make them the more to despise God Vpon this imagination he fled from the presence of God and from the countrey where God is worshipped When Ionas entred into the ship he laid him downe to sleepe for his conscience was tossed betweene the commandement of God which sent him to Niniue and his fleshly wisdome which disswaded and counselled him to the contrarie and at last preuailed against the commandement and caried him another way as a shippe caught betweene two streames as the Poets faine the mother of Meleager to be betweene diuers affections while to auenge her brothers death she sought to slay her owne sonne whereupon for very paine and tediousnes he lay down to sleepe to put the commandement out of mind which did so gnaw and fret his conscience as also the nature of all the wicked is when they haue sinned in earnest to seeke all meanes with ryot reuell and pastime to driue the remembrance of sinne forth of their hearts as Adam did to couer his wickednes with aprons of figleaues But God awoke him out of his dreame and set his sinnes before his face for when the lot had caught Ionas then be sure that his sinne came to remembrance againe and that his conscience raged no lesse then the waters of the sea And then he thought he onely was a sinner and thought also that as verily as he had fled from God as verily God had cast him away for the sight of the rod maketh the naturall child not onely to see and acknowledge his fault but also to forget al his fathers old mercy and goodnes And then he confessed his sinne openly and of very desperation to haue liued any longer he had cast himselfe into the sea betimes except they would be lost also for all this God prouided a fish to swallow Ionas When Ionas had beene in the fishes bellie a space the rage of his conscience was somewhat quieted and he came to himselfe againe and had receiued a little hope and the qualmes and pangs of desperation which went ouer his heart were halfe ouercome then he praied to God and gaue thanks vnto him When Ionas was cast
not beseeming him a sinne of all other to be detested Reasons I. A blasphemer is viler then the rest of the creatures for they praise God in their kind and shew forth his power goodnesse and wisdome but he dishonoureth God in his wretched speech II. He is as the madde dogge that flieth in his masters face who keepeth him and giueth him bread III. Custome in blasâ—hemies sheweth a man to be the child of the deuill and no child of God as yet A father lying on his death bedde called the three children to him which he kept and told them that one only of them was his owne sonne and that the rest were onely brought vp by him therefore vnto him he gaue all his goods but which of these was his naturall sonne he would not in any wise declare When he was deade euery one of the three children pleaded that he was the sonne and therefore that the goods were his The matter beeing brought before a Iudge could not be ended but the Iudge was constrained to take this course he caused the dead corpes of the father to be set vp against a tree and commaunded the three sonnes to take bowes and arrowes and to shoote against their father and to see who could come neerest the heart The first and second did shoote at their father and did hiâ—â—e him the third was angrie with both the other through naturall affection of a child to a father and refused to shoote This done the Iudge gaue sentence that the two first were no sonnes but the third onely and that he should haue the goods The like triall may be vsed to know who be Gods children Such persons with whome blaspheming is rife are very deuills incarnate and the children of the deuill who rende God in pieces and shoote him through with their darts as it is said of the Egyptian when he blasphemed that he smote or pierced through Gods Name Magistrates and rulers seuerally punish such as shall abuse their names and they doe it iustly how much more then should blasphemers of Gods name escape without great punishment Againe here we must be warned to take heede of that customable swearing and also of periurie It is a very straunge sinne for the periuried person doth not onely sinne himselfe but withall he endeauoureth to intangle God in the same sinne with himselfe Further take heede least thou dost either make or recite the iests which are contriued out of the phrases of Scripture which are very many and very vsually rehearsed in companie The oyle wherewith the tabernacle and the arke of the Testament and the Priests were annointed was holy and therefore no man might put it to any other vses as to annoint his owne flesh therewith or to make the like vnto it Pilate a poore Painym when he heard the name of the Sonne of God was afraid and we much more ought to tremble at the word of God not to make our selues merrie with it And therefore the scoffing of Iulian the Apostata is very fearefull who was wont to reach Christians boxes on the eare and withall bid them turne the other and obey their masters commandement Whosoeuer shall smite thee on the right cheeke turne to him the other also And he denied pay and like reward to his souldiers that were Christians because he said he would make them fit for the kingdome of heauen considering that Christ had said Blessed are the poore in spirit for theirs is the kingdome of heauen Here also men must learne to take heede of all maner of charmes and enchantments which commonly are nothing els but words of Scripture or such like vsed for the curing of paines and diseases both in men and beasts As for example the first words of S. Iohns Gospel In the beginning was the Word and the Word was with God c. are vsed to be written in a paper and hung about mens necks to cure agues But the truth is such kind of practises are deuillish Patrons of charmes hold that in such words as are either diuine or barbarous is much efficacie But whence is this efficacie from God from men or from the deuill If it shall be saide from God we must know that the word vsed in holy manner is the instrument of God to conuey vnto vs spirituall blessings as faith regeneration repentance but it doth not serue to bring vnto vs corporall health Well then belike words take vertue from the speaker and are made powerfull by the streÌ„gth of his imagination Indeed of this opinion are some Phisitians as Avicenna and Paracelsus who thinke that phantasie is like to the sunne which worketh on all things to which his beames doe come and the latter that by imagination miracles may be wrought But this opinion is fond and the reasons alledged for it are without weight For imaginations are no things but shadows of things And as an image of a man in a glasse hath no power in it but onely serues to resemble and represent the bodie of a man so it is with the phantasie and conceit of the mind and no otherwise And if imagination haue any force it is onely within the spirits and humours of a mans own bodie but to giue force to worke in the bodies of others it can not no more then the shadow of one bodie can ordinarily cure the bodie of another on which it lighteth Wherefore words vsed in the way of bodily cure be they in themselues neuer so good are no better then the deuills sacraments and when they are vsed of blinde people he it is that comming vnder hand worketh the cure and by turning himselfe into an angel of light deludes theÌ„ But it were better for a man to die a thousand times then to vse such remedies which in curing the bodie destroy the soule Lastly auoide all imprecations and cursings either against men or other creatures for God in iudgement to punish such cursed speaking often brings to passe such imprecations as may appeare in the Iewes who at the arraignment of Christ cried saying His blood be vpon vs and vpon our children which imprecation is verified vpon them till this day At Newburge in Germanie a certaine mother cursed her sonne saying Get thee away I would thou mightest neuer come againe aliue the very same day he went into the water and was drowned Againe a mother brought her child to the Vniuersitie of Wittenberge by reason he was possessed with an vncleane spirit beeing demaunded how it came to passe shee answered in the hearing of many that in her anger shee said The deuill take thee and thereupon presently the child was possessed And in our countrey men often wish the plague the poxe the pestilence to their children their seruants their cattell and often it falls out accordingly In the daies of king Edward certaine English souldiers as I am certenly informed by a witnesse then present being by a tempest cast vpon the sands on the
saith When we are gone out of this world there will remaine no compunction or satisfaction Some new Editions haue foisted in the word aliqua and so haue turned the sense on this manner There will remaine no compunction or some satisfaction But this is flat against Augustines meaning who saith a little before that when the way is ended there is no compounding of our cause with any Chrysost. proem in Esa. Say not to me I haue sinned how shall I be freed from so many sinnes Thou canst not but thy God can Yea and he will so blot out thy sinnes that there shall remaine no print of theÌ„ which thing befalls not the bodie for when it is healed there remainâ—s a skarre but God as soone as he exempts thee from punishment he giueth thee iustice Ambrose saith I read of Peters teares but I read not of his satisfaction Againe Let vs adore Christ that he may say vnto vs Feare not thy sinnes of this world nor the waues of bodily sufferings I haue remission of sinnes Hierome saith in Psal. 31. The sinne that is couered is not seene the sinne that is not seene is not imputed that which is not imputed is not punished Chrysostome in Matthew hom 44. Among all men some indure punishment in this life and the life to come others in this life alâ—ne others alone in the life to come others nâ—ither in this life nor in the life to come There alone as Dives who was not lord so much as of one droppe of water Here alone the incestuous man among the Corinthians Neither here nor there as the Apostles and Prophets as also Iob and the rest of this kinde for they indured no sufferings for punishment but that they might be knowne to be conquerours in the fight Obiections of Papists I. Obiect Leuit. 4. Moses according to Gods commandement prescribed seuerall sacrifices for seuerall persons and they were meanes of satisfaction for the temporall punishments of their daily sinnes Ans. Those sacrifices were onely signes and types of Christs satisfaction to be offered to his father in his alone sacrifice vpon the crosse and whosoeuer offered any sacrifice in the old testament did thus and no otherwise esteeme of it but as a type and figure of better things Secondly the saide sacrifices were satisfactions to the Church whereby men did testifie their repentance for their offences and likewise their desire to be reconciled to God and men And such kinde of satisfactions we acknowledge II. Obiect Men whose sinnes are all pardoned haue afterward sundrie crosses and afflictions laide vpon them vnto the ende of their daies therefore in all likelihood they make satisfaction to God for temporall punishments As for example the Israelites for murmuring against the Lord in the wildernes were barred all from the land of promise and the like befell Moses and Aaron for not glorifying God as they should haue done at the waters of strife Ans. Man must be considered in a two-fold estate as he is vnder the law and as he is vnder grace In the first estate all afflictions are curses or legall punishments be they little or great but to them that are in the second estate and beleeue in Christ though the same afflictions remaine yet doe they change their habite or condition and are the actions of a Father seruing to be trialls corrections preuentings admonitions 1. Cor. 11.32 When we are iudged we are nurtered of the Lord. and Heb. 12.7 If ye indure chastisment God offereth himselfe vnto you as children and Chrysostome saith 1. Cor. hom 28. When we are corrected of the Lord it is more for our admonition then damnation more for a medicine then for a punishment more for a correction then for a penaltie And whereas God denied the beleeuing Israelites with Moses and Aaron to enter into the land of Canaan it cannot be prooued that it was a punishment or penaltie of the law vpon them The scripture saith no more but that it was an admonition to all men in all ages following to take heede of like offences as Paul writeth All these things came vnto them for ensamples and were written for our admonition 1. Cor. 10.11 III. Obiect Dauid was punished after his repentance for his adulterie for the child died and he was plagued in his owne kind in the incest of Absolon and when he had numbred the people he was yet punished in the death of his people after his owne repentance Ans. I answer as before that the hand of God was vpon Dauid after his repentance but yet the iudgements which befell him were not curses vnto him properly but corrections for his sinnes and trialls of his faith and meanes to preuent further sinne and to renew both his faith and repentance as also they serued to admonish others in like case for Dauid was a publike person and his sinnes were offensiue both within the Church of God and without IV. Obiect The prophets of God when the people are threatned with the plague famine sword captiuitie c. exhort them to repent and to humble themselues in sackcloath and ashes and thereby they turned away the wrath of God that was then comming forth against them Therefore by temporall humiliation men may escape the temporall punishments of the Lord. Answ. Famine sword banishment the plague and other iudgements sent on Gods people were not properly punishments of sinne but onely the corrections of a father whereby he humbleth them that they might repent or thus they were punishments tending to correction not seruing for satisfaction And the punishments of God are turned from them not because they satisfie the iustice of God in their own sâ—fferings but because by faith they lay hold on the satisfaction of the Messias testifie the same by their humiliation repentance Obiect V. Dan. 4.24 Daniel giueth this counsel to Nabuchadnezar redeeme thy â—innes by iustice and thine iniquities by almes deedes Beholde say they almes deeds are made a meanes to satisfie for mans iniquities Ans. The word which they translate to redeeme as the most learned in the Chalde tongue with one consent auouch doth properly signifie to breake off as if the Prophet should say O King thou art a mightie Monarch and to inlarge thy kingdome thou hast vsed much iniustice and crueltie therefore now repâ—â—â— of thine iniquitie and breake off these thy sinnes testifie thy repentance by doing iustice and giue almes to the poore whome thou hast oppressed Therefore here is nothing spoken of satisfaction for sinne but onely of testification of repentance by the fruits thereof Obiect VI. Matth. 3.2 Doe penance and bring forth fruits worthy of penance which say they are workes of satisfaction inioyned by the priest Ans. This text is absurd for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth thus much change your mindes from sinne to God and testifie it by good workes that is by doing the duties of the morall lawe which must bee done not because they are meanes to
his merits is a kind of apprehension And thus we see the kinds of implicite or infolded faith This doctrine is to be learned for two causes first of all it serues to rectifie the consciences of weake ones that they be not deceiued touching their estate For if we thinke that no faith can saue but a full perswaâ—ion such as the faith of Abraham was many truly bearing the name of Christ must be put out of the role of the children of God We are therefore to know that there is a growth in grace as in nature and there be differences and degrees of true faith and the least of them all is this Infolded faith This in effect is the doctrine of M. Caluin that when we begin by faith to know somewhat haue a desire to learne more this may be tearmed an vnexpressed faith Secondly this point of doctrine serues to rectifie and in part to expound sundrie Catechismes in that they seeme to propound faith vnto men at so high a reach as few can attaine vnto it defining it to be a certen and full perswasion of Gods loue and fauour in Christ whereas though euery faith be for his nature a certen perswasion yet onely the strong faith is the full perswasion Therefore faith is not onely in generall tearmes to be defined but also the degrees and measures thereof are to be expounded that weake ones to their comfort may be truly informed of their estate And though we teach there is a kinde of implicite faith which is the beginning of true and liuely faith yet none must hereupon take an occasion to content themselues therewith but labour to increase and goe on from faith to faith and so indeede will euery one doe that hath any beginnings of true faith be they neuer so little And he which thinks he hath a desire to beleeue and contents himselfe therewith hath indeede no true desire to beleeue The difference The pillars of the Romish Church laies downe this ground that faith in his owne nature is not a knowledge of things to be beleeued but a reuerent assent vnto them whether they be knowne or vnknowne Hereupon they build that if a man know some necessarie points of religion as the doctrine of the Godhead of the Trinitie of Christs incarnation and of our redemption c. it is needelesse to know the rest by a particular or distinct knowledge and it sufficeth to giue his consent to the Church and to beleeue as the pastours beleeue Behold a ruinous building vpon a rotten foundation for faith containes a knowledge of things to be beleeued and knowledge is of the nature of faith nothing is beleeued that is not knowne Isai 53.11 The knowledge of my righteous seruant shall iustifie many and Ioh. 17.2 This is eternall life to know the eternall God and whome thou hast sent Iesus Christ. In these places by knowledge is meant faith grounded vpon knowledge whereby we know and are assured that Christ and his benefits belong vnto vs. Secondly this kind of assent is the mother of ignorance For when men shall be taught that for sundrie points of religion they may beleeue as the Church beleeues that the studie of the Scriptures is not to be required of them yea that to their good they may be barred the reading of them so be it they know some principall things contained in the articles of faith that common beleeuers are not bound expressely to beleeue all the articles of the Apostles Creede that it sufficeth them to beleeue the articles by an implicite faith by beleeuing as the Church beleeueth fewe or none will haue care to profit in knowledge And yet Gods commaundement is that we should grow in knowledge and that his word should dwell plenteously in vs Col. 3.16 Againe the Papists say that the deuotion of the ignorant is often seruice better accepted then that which is done vpoÌ„ knowledge Such say they as pray in latin pray with as great consolation of spirit with as little tediousnes with as great deuotion and affection and oftentimes more then the other and alwaies more then any scismaticke or hereticke in his owne language To conclude they teach that some articles of faith are beleeued generally of the whole Church onely by a simple or implicite faith which afterward by the Authoritie of a generall Counsell are propounded to be beleeued of the Church by expresse faith Roffensis against Luther giues an example of this when he confesseth that Purgatorie was litle known at the first but was made knowne partly by Scripture and partly by reuelation in processe of time This implicite faith touching articles of religion we reiect holding that all things concerning faith and manners necessarie to saluation are plainely expressed in Scripture and accordingly to be beleeued The 17. point Of Purgatorie Our consent We hold a Christian Purgatorie according as the word of God hath set downe the same vnto vs. And first of all by this Purgatorie we vnderstand the afflictions of Gods children here on earth Ier. 3. The people afflicted say thou hast sent a fire into our bones Psal. 65.12 We haue gone through water and fire Malach. 3.3 The children of Levi must be purified in a purging fire of affliction 1. Pet. 1.7 Afflictions are called the fiâ—rie triall whereby men are clensed from their corruptions as golde from the drosse by the fire Secondly the blood of Christ is a purgatorie of our sinnes 1. Ioh. 1.7 Christs blood purgeth vs from all our sinnes Heb. 9.14 It purgeth our consciences from dead workes And Christ baptizeth with the holy Ghost and with fire because our inward washing is by the blood of Christ and the holy Ghost is as fire to consume and abolish the inward corruption of nature To this effect saith Origen Without doubt we shall feele the vnquenchable fire vnles we shall now intreat the Lord to send downe from heauen a purgatorie fire vnto vs whereby worldly desires may he vtterly consumed in our mindes August Suppose the mercie of God is thy purgatorie The difference or dissent We differ from the Papists touching purgatorie in two things And first of all for the place They hold it to be a part of hell into which an entrance is made onely after this life we for our parts denie it as hauing no waraant in the word of God which mentioneth onely two places for men after this life heauen and hell with the two-fold condition thereof ioy and torment Luk. 16.25 26. Ioh. 3.36 Apoc. 22.14 15. and 21.7,8 Matth. 8.11 Nay we finde the contrarie Reu. 14.13 they that die in the Lord are saide to rest from their lâ—bours which can not be true if any of them goe to purgatorie And to cut off all cauills it is further said their workes that is the reward of their workes follow them euen at the heeles as an Acoluth or seruant doth his master Augustine saith well After this life there remaines no