Church is not alwaye seene Ro. 11.4 1. Cor. 6.11 This is the inuisible Church that is known to God alone and is neuer certainely truely and for the whole reuealed to man For they by hypocrisie may seeme members of this Church which indeede are no partakers of it as appeareth by the example of Iudas And contrariwise they to mans iudgement may seeme not to be of this Church which yet in Gods appointment are the certaine members thereof as euidently was shewed in the example of Sainct Paule But the visible church that is discerned of man and by outward tokens is knowne to the world may in this manner be described It is the multitude of all them bee they fewe or many which being vpon the face of the earth and called by the word of the Gospel do protest to beleeue in our sauiour Christ looking for sanctification saluation by him worshipping him according to his word Mat. 28.19 Mar. 16.15 That it is the whole multitude of al beleeuers it is euident when Christ himselfe saith go ye preach the gospel to al creatures He excepteth none therefore the grace of God benefits of his church are not tyed to any one place as to Rome to Hierusalem to Constantinople or to any other place That the number of this church may be aswell small as great Christ himselfe teacheth saying My flocke is very smal Luk. 12 32 Mat. 18 20 And where two or three are gathered together in my name there am I in the middest of thē Hereby we may learne that the argument of multitude or great nūber is not alway strong For by it the doctrine of the prophets the doctrine of Christ and of his Apostles might bee reiected which vndoubtedly were but fewe in comparison of them that misliked and reproued it That this multitude must be called by the word of the Gospell S. Paule affirmeth Ro. 10. Faith saith he commeth by hearing and hearing by the word of god Ro. 10.17 And therefore did Christ sende his Apostles to preach the gospell that therby men might be brought to the beliefe of the Church 196 The Church may erre THe Church is cleane through the grace of God in Christ Iesu and yet by her owne nature and through the manifold infirmities of the flesh which she retayneth euen vntill this temporall death she hath neede to be washed and purged For the which cause the dayly prayeth Mat. 6.12 Forgeue vs our trespasses as we forgiue them that trespasse against vs. And Sainct Iohn saith if wee saye wee haue not sinne we deceiue our selues 1. Io. 1.10 and there is no truth in vs. Wherfore being deliuered from this flesh we are made perfectly pure in the life to come free from all blemish But so long as the sainctes liue here on this earth clothed with their flesh they are subiect to many infirmities And therefore it is most certaine by this reason that the church both maye and doth erre◠although it cannot be moued Mat. 16.18 Io. 10.27 because she is grounded vpon the true rocke and soe long as she heareth and followeth the voyce of her true pastor shee erreth not 197 The name of the Church abused by Wolues THe false prophets and enimies of the truth do coulor and hide their hypocrisie vnder this goodlye name and title of the holy Apostolical and Catholicke Church wherewith they seeme gloriously to aduaunce set forward themselues as though that all their doctrines traditions and deuises of newe worship proceeded not from themselues but were established by the perpetuall consent of the Church and allowed by the sentence and interpretation of the best counsels learned fathers doctors and yet being rightly and truely examined it is nothing so Consent of the Church in deede to true and godly Preachers is not only a beautifull garment but also most necessarie that men may not faine and deuise doctrines opinions and phantasies of their owne heads but professe beleeue and teach the consent of the true Catholike Church in the doctrine that was first planted by god himself in Paradyse and after renewed and continued by the Patriarches and Prophets and so published into the whole worlde by Christ himselfe and his Apostles The summe whereof is breifly conteyned in articles of our faith teaching vs the inestimable goodnesse of Almightie God towarde vs aswell in making of the world as in redeeming mankinde by the incarnation and death of his sonne c. This faith and beleefe ought to be established and conserued by the consent of the Catholicke Church from the beginning But it is of all Christian hearts to be lamented that most wicked and rauening wolues vnder this title of the Churches cōsent do abuse the people of god bring into the church and maintaine strang worshipping of God and whatsoeuer they haue newly deuised without iust warrant of the holy scriptures and contrarye to the manifest doctrine of the Prophetes Apostles and auncient fathers of the primitiue church Yea and such they haue beene that haue most cruelly persecuted Gods good prophets and the doctrine that they haue taught For who persecuted Ieremy and the other Prophets Were they not those that sayde the Temple of the Lorde the Temple of the Lord Shall the truth departe from the Priestes Were it not they that stroke Micheas Ier. 7.4 Ier. 18.28 1. Kings 22 24. Ier. 32.3 caused Ieremy to be put in prison Who were they that put Christ to death and persecuted his Apostles Do not the Euangelistes and Acts of the Apostles declare Doth not christ giue his Desciples warning that it should be so These thinges sayeth he haue I spoken vnto you that you may not be offended Io. 16.1 They shall excommunicate you out of their Synagogues and all for my names sake 198 What ministers ought to be in the Church IT is required of al those that take vpon them the name of gods ministers that they haue a desire and zeale to bring men vnto God to follow the trace which God hath commanded al his to keepe that is that they winne the world vnto the obedience of him Secondly besides their good zeale they must also haue a certaintie of doctrin so as hee that speaketh may not take any thing vpō him nor passe his bounds 1. Tim. 4.16 1. Cor. 11.23 1. Co. 15.3 but from hande to hande deliuer the thing that is commanded him in such wise as Iesus Christ may always be heard and suffered to speake and all mouthes else be stopped sauing onely in way of hearkening that his doctrine may be knowen vnto vs. 199 The title of the ministerie and duty THe ministers of the worde are called by the holy Ghost the light of the worlde Mat. 5.13 Eze. 34.2 the salte of the earth They are called Pastors and Shepheardes they are called Husbandmen Guides Stewardes and Messengers besides manye other excellent titles giuen them in the holy scriptures 1.
of Israel the punishment of this sinne of fornicatiō which was so fearful among the people of Israell is brought in of the Apost P. to bring all men to such fear of God as may restrain them from it Neither let vs commit fornication 1. Cor. 10. saith the Ap. as some of them cōmitted fornicatiō fel in one day 23000 The life of man beeing so pretious vnto our heauenly father as it is it cannot be a smal sin that prouoketh the Lord to proceede in iudgement euen to the death of so great a number therefore is this notable punishment not without great reason ioyned to fornication which was the cause therof For commonly this sinne is little regarded hauing natural infirmitye set beside it in the vsual speech of mē to hide it withall But the holy Ghost doth not so match it in his speech hee doth not set before our eies in a cloak of natural infirmity wherby we shold the lesse feare it but putteth vpon it the garment that indeede belongeth vnto it euen a cloake bathed with the blod of 23000. There is a great difference between these two cloakes the one is far vnlike the other In the eyes of the holy Ghost this sin is fearfully stayned with much blood in the sighte of fornicators there is nothing in it with is not natural kindly so diuers are their iudgements and so great is the disagreement of their opinions The Apost P. reasoneth against fornicators by the worthinesse of our bodies 1. Cor. 6.16 which are the members of Christ Do ye not knowe saith he that he whiche couplth himself with an harlot is one bodie For two saith he shal bee one flesh Certain it is that the body of ā harlot can be no member of Iesus C. And the fornicator by the testimonye of the Apost is become one body with her Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the same coniunctiō with her in wickednesse that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde There is great cause therefore why the holy Ghost should so earnestly perswade vs to fly fornication making that sinne aboue all other to offende against his owne body whiche doeth commit it 59 Of maried folkes ADultery and fornication beeing forbidden the godly louing and chaste life of married folkes must needes be commanded Which that it may be performed almightie God requireth of his children that they do match themselues with such as feare him and serue him after his worde Such hath he promised to blesse As for those that marry for riches beauty and such outward things when there is not the feare and true worshippe of God ioined withal Ps 128. Gen. 6 2.3 they haue alwaies tasted of most greeuous plagues from the hand of the Lord. Moreouer wee knowe that if any thing must be kept holy in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband All contractes and promises which wee make must faithfully be obserued but if we make comparison we shall finde that mariage not without great cause is named the couenant of God Solomon sheweth by this worde Pro. 2.17 that God beareth rule ouer mariage hauing it vnder his garde and protection And for this cause if the husband breake his promisse whiche hee hath made vnto his wife he is not periured onelye towards her but towards God Deut. 5.18 Ex. 20.24 Asmuch is to be said of the wife that she doth not onely wrong to her husband but to the liuing God For vnto him shee is bound inasmuch as God wil haue the care of mantayning mariage whereas it is ordeyned by him and he himselfe the author of the same Therefore when we heare this worde adultery we ought to holde it as execrable and accursed and let vs know that except we be sober continēt Heb. 13 4. chast and modest God hath vs in great hatred and our life is infected before him For if our persons are counted pretious and our liues held deare in his sight he will also that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and estimation Mat. 5 28. Tit. 1.15 that suche an honorable and holy thing as mariage is be not set forth vnto reproche And this ought to teach vs that God wil not haue a man to cast an vnchastey vpon the wife of his neighbor beecause God hath already coupled her vnto her husband he will him to bee her shadowe and that when we think on euil and set our mindes on anye vile lust we ought to stand in fear of that sentence which is pronounced by the holy Ghost as namely that GOD wil take vengeance on al them which violate and defile the holy coniunction which he hath set foorth in his owne name 60 Of mariage and why it was instituted Seing that in lawful mariage there is Gods blessing it is manifest that in whoredome there is nothing but cursednes Wherefore wee muste not delight in whoredome but rather abhorre it Ps 128. seeing that therein there is nothing but wickednesse and euill successe whereas in mariage there goeth a blessing They which are maried must not with all greedinesse followe the lusts of the flesh and their sensuality taking their pleasures and desirs after their inordinate concupiscences but the ioye that the faithfull maried folkes ought to haue is that they should confes that it is God that hath knit them together for to be vnited in such wise that the one should not desire to be seperated from the other but that in this vnion man should knowe that it is not good for him to liue alone and therefore should loue his wife whom God hath geuen vnto him to be with him and to helpe him the wife also to knowe that she hath bene taken out of the side of man and therof made a woman that she might bee an helper to man and therefore should geue her selfe wholly to obeye her husband That they should confesse that they are in a very honorable estate as the sonne of God hath well declared and that it commeth not from the inuention of mans braine but from the most auntient institution of God Also that God hath made them pertakers of marriage to the ende they should possesse their vessels in honor and sanctification and not in filthinesse and vncleannesse Likewise if they haue children they shoulde acknowledge that they are the instruments whereby God doth increase his Church and the greater number of children they haue let them reioice Let them reioice so much the more cōfessing that the blessing of God is the more vppon them and that God doeth greatly honor them when they are made fathers and mothers of so great a flock They that want this knowledge and vnderstanding and which doe not so reioice though they be maried that they
no outwarde deede at all 118 The blasphemy of the Papistes concerning sinne THE Papistes can say well ynough that if a man consent vnto euill that is to say if be lust after it in such wise as he would faine doe it if occasion serued they graunt that such a consent is a damnable sinne But if a man haue anie euill liking so hee consent not throughly to it the Papistes saye it is no sinne at all which is false It is sayde thou shalt loue the Lorde thy GOD Deut. 6.5 Mat. 21.37 Mar 12.30 Luk. 10.27 with all thy heart and with all thy strength What is meant by minde and strength God hath not limited the loue that wee owe vnto him that it should be onely in our heartes and mindes but he sayeth that our witt reason and vnderstanding and all our strength that is to saye all our powers and abilities that wee haue in our nature must bee also thoroughly applyed thereunto Nowe then if a man conceaue anye euill although he consent not to it nor yeelde his affection fully thereunto can he bee sayde to loue God with all his mind No if a man haue neuer so little a peece of himselfe inclyning to corruption although with all the rest hee endeuour himselfe to accomplish the lawe yet doeth hee loue GOD as he ought to doe No vndoubtedly for sinne is nothing else but a transgressing of Gods lawe Therefore wee may conclude that all the vayne thoughtes which prouoke vs vnto euill are sinne and that we are guiltie of them to God warde vnlesse he beare with vs of his infinite goodnesse But he forgiueth them to those that are his Neuerthelesse it be hooueth them to acknowledg it for sinne and whosoeuer doth flatter himselfe hee doeth but prouoke Gods wrath and couer the mischiefe to his owne damnation For in the ende his hypocrisie must be discouered and made manifest to be punished with all the rest 119 Sinne doth bring death with it WHere sinne raigneth we shall finde nothing but the wrath of God which bringeth with it death Therefore it is only mercie which reconcileth vs vnto God that therewithall we might be restored to life God so loueth the worlde that he gaue his only begotten sonne Io. 3.16 that all that beleeue in him should not perish but haue euerlasting life Ro. 5.10 If any demand in whom this loue is founded the Apostle Paule answereth that it is founded in the purpose of his will Notwtstanding this maner of speech seemeth to be contrarie to many places of the scriptures Eph. 1.5 which place the first principall foundation of Gods loue towardes vs in Christ and doe shewe that without him we are displeasing and hatefull vnto God But we must remember that the hidden secret loue with which God hath loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which hee would haue to be made manifest vnto vs and by which we haue assurance of saluation beginneth at the reconciliation made by Christ For seeing we must needes graunt that hee hateth all sinne and wickednesse howe can we assure our selues to be in his loue and fauour vntill our sinnes are cleane put awaye for the which he is iustly angrie with vs Thus the bloud of Christ must be the meane to make God fauourable vnto vs before wee can haue any maner of feeling of his fatherly loue and clemency 120 We must confesse our sinnes vnto God GOd it is alone whom wee haue and do offende who knoweth our hearts deedes and determinations remitteth or punisheth sinnes and hath giuen his sonne vnto vs an high priest and one eternal sacrifice Therefore must we come to God the Father through Christ and that with the same wordes which hee hath giuen vs teaching vs to confesse our sinnes saying Mat. 6.12 Luk. 11.4 Forgiue vs our trespasses as we forgiue them that trespasse against vs. And after this sorte may all the faithfull in all their trobles and at all times and in euery place confesse themselues to God both secretly and openly Secretly when ech man prayeth alone and confesseth his sins to God Openly when anye man in the Church togeather with the whole congregation prayeth and confesseth the same And there are manye examples in the holye Scriptures of those who confessed themselues vnto God and not onely craued but also obteyned of him forgiuenesse of their sinnes But on the contrary part there are no examples of anye which confessed themselues to Laye men or Priestes for this honour belongeth to GOD alone whiche hath giuen vs his sonne to bee our highe Priest who heareth sufficiently the confession of all the faithfull so that there is no neede to substitute any in his roome to heare them For who so euer with a true fayth from the bottome of his heart confesseth his sinnes in this manner to God the Father and to his sonne our only chiefe Priest Christ Iesus crauing his grace and mercye they vndoubtedly receaue ful remission of all their sinnes If wee confesse our sins 1. Io. 1.9 sayeth S. Iohn he is mercifull to forgiue vs our sinnes Wherefore seeing it is thus as by the truth it is confirmed they then which confesse their sinnes to God and to his sonne our Lorde haue obteyned full remission of the same so there is no neede to vse the Popish confession of the romish Synagogue 121 Faith is the meanes whereby remission of sinne is promised FOrasmuch as God hath promised remission of sinnes to the repentant sinner by no other meanes nor condition but only faith in christ therfore excluding al other meanes conditions of mans working we saye that what repenting sinner soeuer beleueth in Christ hath already to himselfe and needeth not to seeke to any preist perpetuall assurance of remission not for this time or that time onely but for euer Ro 8.1 For the promise saith not he that beleeueth in Christ shal be pardoned this time so he sin no more neither doth say that the law is staied or the sentence repriued but saith plainly that the lawe with the condemnation thereof and sentence is condemned shall neuer ryse again to them that be in C. Iesus Act. i0 43 and promiseth indeterminatly without limitation forgiuenes of sins to all that beleeue in his name And likewise in an other place the scripture speaking absolutelye saieth sin shal not haue dominion ouer you and addeth the reason why saying Ro. 6.14 for ye are not vnder the lawe but vnder grace Adding this lesson withall as it followeth in the same place not that sinners shoulde sin more therefore beecause they are vnder grace but onely that weake infirmity might bee relieued broken censciences conforted and repenting sinners holpen from desperation to the praise of Gods glory for as God forgeueth not sinners because they should sin so neither doeth infirmity of falling diminish the grace of Christ but rather
illustrate the same as it is written 2. Co. 12.9 My power is made perfect through weaknesse and again where sinne abounded the grace of God abounded much more 122 Foure thinges that concurre in remission of sinnes IN remission of sinnes these foure thinges must concurre and go together the cause that worketh which is the sacrifice of Christs bodie 2. the promisse that offereth 3. Faith that apprehendeth and 4. the repenting sinner that receaueth And althoughe sinnes dayly do growe which daylye prouoke vs to craue remission yet as touching the cause that worketh remission of our dayly sinnes and the meanes which apprehendeth and applieth the said cause vnto vs they remaine alwaies one and perpetual besides which no other cause nor means is to bee sought for of man So that to them that bee repenting sinners and be in Christ Iesus there is no lawe to condemne them though they haue deserued condemnation but they are vnder a perpetuall kingdome and a heauen full of grace and remission to couer their sinnes and not to impute their iniquities through the promise of God in Christe Iesus our Lorde And therefore wicked and impious is the doctrine of them firste with seeke any other cause of remission thē onely the blood of our sauiour Iesus Christ Secondly which assigne any other meanes to apply the bloudshedding of Christ vnto vs besides onely faith Thirdly and especially whiche so limit and restraine the eternall priuiledge of the passion of Christ as though it serued but onelye for sinnes done without and before Faith and that the rest after Baptisme committed must be done away by confession pardons and satisfactory deedes 123 Popishe satisfactions are not warranted by Gods woorde THe faithfull are not bounde by the worde of God to do that pēnaunce which the Papistes call satisfaction For there is one eternall satisfactiō viz. a price recōciliation redemption from our sinnes namelye the death of Christ whereby our offēces and punishmenes deserued for the same are clearly forgiuen and wiped a way And this is confirmed both by the Prophetes by the writings of the Euangelists and Apostles Esa 53.5 Ro. 3.24 1. Co. 1.30 Ro. 5.17.18.19 and chiefly by the Apostle Paule in diuers of hys epistles If therefore by our woorkes and pennance which we suffer that is to say if wee attribute to our satisfaction which consisteth in the correction of our body as fasting prayer almes and other like works the remission of our sinnes and the punishment due therefore or if we suppose that by this satisfaction we satisfie and requit al those things for which we wer guilty before God then truly this satisfaction is directly contrary and striueth against the satisfaction of C. Or else must they say that P. in the like case resoned not aright when he said that if righteousnesse be by the Law Gal. 1.21 then C. died in vaine For euen also after the same sort do we also reason saying If we our selus can make satisfaction for our sins what need then had Christ to dy wherefore the true church of God keepeth still that one eternall satisfaction euen the death of Christ herewith do all the faithfull content them selues iudging their works not to be so perfect or worthy that by thē their sins should be forgeuen and that God by them should be satisfied eternall life be purchased 124 Sin doth possesse our whole nature THe infection of sinne is vniuersally dispersed ouer our nature and hath infected euen the thoughtes themselues so greatly that whē the Apostle Paule will set forthe his damnable estate he doth set it foorthe no otherwise but that he did then follow the will counsel of his thoughts We must therefore learned suspect our thoughtes Eph. 2.3 Col. 3.2 if we will bee aduised by the Apostle and not to imagine with the doctors of Roome that our estate is good so long as the will when it shall haue wrestled at length getteth out not hauing wholy yeelded nor flatlye falne downe Thoughtes therefore running this way after any thing of our neighbours in so doing make manifeste declaration of their poyson and corruption which if they haue no resistaunce do carye vs headlong through the brode waye into destruction Rom. 7.7 If by grace they shal be stopped and resisted in that grace God is to be magnified yet we in that our corruption notwithstanding are iustlye to bee blamed and admonished thereby to seeke for more aide in that parte of our thoughtes leaste if that temptation shoulde lye sore vppon vs Sathan shoulde that waye get entrāce into our hartes 125 The Godlye are ioyfull in affliction THe children of God doe reioice in the middest of trouble knowing that it will bring vppon them experience and tryall of Gods goodnesse in the ende Christ is made vnto them redemption from sinne whereas the vngodly howsoeuer in prosperity they fleshly bragge of their hope in GOD yet when affliction commeth 1. Cor. 1.30 they ar without all hart comfort or courage For they knowe not in deede that Christ is made vnto them redemptiō to deliuer them from al that daunger that commeth for sinne aswel as from sinne it selfe This perswasion causeth the godly in all their afflictions and necessities whatsoeuer Iam. 1.3 to staye themselues in godlye conuersation both towards GOD and man with pacience and assured hope of an happy ende Whenas the vngodly either murmure against GOD or else fall into some one euill dealing or other thereby to purchase their deliuerance which is an assured testimony that they doe not looke to haue it from the Lord. 126 Afflictions come by the prouidence of GOD. ALthough God doeth not by and by helpe his children when they are afflicted yet doth hee not forsake them because by his infinite wisedome and mercy he turneth those things to their saluation which seemed discommodities Ro. 8.18 And although the elect reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth further them in the marke of their saluation Whatsoeuer thinges happen to the godly they are so tempered from aboue that the which the world thinketh to be hurtfull the issue declareth it to be profitable ther is no cause therefore why it shoulde grieue vs to be afflicted except wee take in ill parte the election of the Lord wherby we are fore ordeyned vnto life and except we be vnwilling to represent in vs the image of the sonne of GOD whereby wee are prepared vnto celestiall glory 127 Afflictions come of Gods determinate purpose WHen God graunteth sathan liberty to afflict the faithful he doeth it not to pleasure him neither is he moued of anye fauour that hee beareth towardes him but because he hath ordeined it in his own purpose He was not moued by his sute nor perswaded by him to afflict and punish Iob but for asmuch as hee was minded of his owne good wil to chastise
beare If a poore silly sparrow as Christ assureth theÌ„ falleth not to the grounde without their father that is in heauen 1. Cor. 10.13 Mat. 10.29 they are perswaded that they are far more pretious in the sight of god theÌ„ all the sparrowes in the worlde and therefore that an haire shall not fall from their head without his wil and pleasure The example hereof euidently appeareth in Iob and in the Apostles of Christ The deuel couldâ— not vexe Iob vntil it was graunted him by God Sathan desired to sifte the Apostles as men vse to sifte corne but Christ prayde for them that their faith might not fayle Yea a legion of deuils were not able to hurte a heard of hogges Luk. 12.32 but by the permission of Christ This comfort neuer faileth and when the faithfull betake themselues to this defence they maye be truely sayd to rest vnder the shadowe of the most highest Mat. 19.29 They which refuse persecution offered for Christ his sake cannot be his true disciples but shewe them selues to haue been hypocrites and dissemblers 147 The fauour of God the onelye foundation of consolation EXcept God be gratious vnto vs although all thinges looke pleasantly vpon vs yet no certaine trust can be conceaued And on the contrarie part his onely fauour is a sufficient solace in all sorrowe and a strong defence against all tempestes of aduersities And hereunto appertaine many testimonies of the scriptures where the Sainctes trusting to the only power of God dare despise what soeuer thing commeth againste them in this world Though I should walke through the valley of the shadowe of death I will feare no euill saith the prophet for thou art with me In the Lorde put I my trust Ps 11.1 how say yee then to my soule flye to your mountaine as a byrde I will not saith hee be afrayde of ten thousand of people that shoulde beset mee rounde about Ps 3.6 For there is no power vnder heauen or aboue heauen that can resiste the arme of the Lord therefore he being our defender noe harme at all is to be feared 148 The will of God is alwaye iuste although we see not the reason thereof THe wil of God although the reason therof be vnknowne vnto vs is to be counted iust For the Lord hath his right takeÌ„ from him if he be not at liberty to doe with his creatures as he seemeth best This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproch if such libertie be geuen vnto him as though they with their disdainefulnes were better diuines then the holy Ghost who hath appointed this rule of humility to the faithfull that they shoulde wonder at the power of God and not esteme it after their own iudgement The Apostle Paule represseth this arrogancie of striuing with God in his Epistle to the Ro. by a most fiue similitude wherein he seemeth rather to haue alluded vnto Esay then Ieremie Ro. 9.20 Esay 5.9 Ier. 18.9 6. For nothing else is taught in Ieremie then that Israel is in the hand of the lord so that for his sinnes he may breake him in peeces as a potter may his earthen vessell But Esay goeth higher saying wo bee to him the gainesayeth his maker namely to the pot that striueth with the potter shall the clay say to the potter what makest thou c. And surely there is no cause why a mortall man shoulde preferre himselfe before an earthen vessel wheÌ„ he compareth himselfe with God 149 Through faith our sinnes are forgiuen WHo soeuer beleeueth in Christ is not iudged that is to saye by the grace and mercy of God he is saued the sentence of deserued condemnation also being taken awaye So the Apostle sayth there is noe condemnation to those that are in Christe Iesus Ro. 8.1 Mar. 16.16 And whereas our sauiour Christe affirmeth that al the faithfull are out of perill of death we may therby gather howe necessarie the certainety and stability of faith is to take away the trembling and oppressing feare of conscience Hee pronounceth that there is no condemnation Io. 3.18 so soone as we beleeue and therfore if for faithes sake a man is not iudged as the truth it selfe plainely affirmeth where is then indulgences and pardons Where are the Romish satisfactions And where is the fayned fyre of purgatorie and such like humaine imaginations and deuises Surely they are vanished away and perished for euer For the truth hath said which ought neuer to be forgotten that who soeuer beleeueth in him hath euerlasting life Io. 6.47 150 Of the true knowledge of God THere is but one God in essence or nature which is the father of whom are all thinges and we in him Ier. 23.33 The same God is inuisible and immartall 1. Tim. 17. He is in al places seeth all thinges and filleth the heauen and the earth He is almightie infinite and eternall he is the maker and preseruer of all thinges He is onely wise gentle iust true merciful The Lorde Exo. 34.6 the Lorde sayeth Moses is stronge mercifull and gracious flowe to anger and aboundaunt in goodnesse and trueth In this deuine essence three persons doe subsist Mat. 3.16 28.9 being truely distinguished from euerlasting in their seuerall properties the Father the Sonne and the holye Ghost But the comforter which is the holy Ghost whome the Father will sende in my name hee shall teach you all thinges and bring all thinges to your remembraunce which I haue tolde you Io. 14.26 These three persons are not three Gods but they are coeternall and coequall 1. Io. 5.7 Act. 17.23 distinct concerning their properties and yet without any manner of inequalitie being by nature so vnited togeather that they be but one God eternall infinite and most perfect in it selfe 151 The power and godhead of God are seene and howe AMongest the properties and persons which are in God which is one there is such distinction that to the Father we must attribute the beginning of working and creating we must holde him for the fountaine and spring of all things To the son we must attribute wisedome couÌ„sell Ps 33.6 the gouernment of things that are made To the holy Ghost we must attribute the power and efficacie of working executing And although that the eternitie of the Father is also the eternity of the sonne and of the holy Ghost for God could neuer be without his wisedome power and in the eternitye there ought neither first nor last to be sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie â—â— namely that we set the Father first in order and in the second place the sonne which commeth of him in the third place the holy ghost which proceedeth from them both For also the mind of euery one inclineth to consider first God afterwards his wisdome which springeth
pag. 200 The vngodly are not content with their aboundance pag. 366 Gospell The Gospell a necessary witnesse of our saluation pag. 18 We are called by the gospell pag. 18 The dignity of the gospell pag. 133 The Gospell encourageth to godlinesse pag. 134 Of the Gospell and howe it must be preached pag. 306 Grace Wee cannot deserue grace by our workes pag. 239 Grace election vocation c. pag. 267 The first steppe to Gods grace is to confesse our sinne pag. 165 Ground We must not hide our talent vnder the ground .. pag. 372 I Idolatrie Idolatry is enemie to the true seruice of God pag. 36 Images Images are forbidden in the law of God pag. 34 Iniquitie How God doth visitte the iniquities of the fathers vpon the children pag. 40 Iustification The Papists cannot be perswaded of free iustification pag. 2â—3 L Lawe The end of the Lawe pag. 20 The vse of the Law pag. 24 The law and the gospell pag. 25. 26 Difference between the lawe and the Gospell pag. 27 Of the 2 Table of the Law pag. 61 No man fulfilleth the law throughly pag. 128 No man iustified by the deedes of the Law pag. 131 Lyer Against slaunderers and lyers pag. 107 Loue Loue is a token of adoption pag. 12 Loue the fruit of faith pag. 21 Lust seeke Coucupiscence M Magistrates Of Magistrates and how we must obey them pag. 65 Malice seeke Anger Man and meanes Of the fall of man pag. 224 The first meanes that man had to be deliuered pag. 225 The second meanes pag. 226 Mariage and Maried folke Of Mariage and why it was instituted pag. 82 The Papistes opinion concerning Mariage pag. 84 Of Maried solkes pag. 80 Merit and deserue We cannot merit gods fauor pag. 15 Ministers What Ministers ought to bee in the Church pag. 290 The title of the Ministerie pag. 291 What euerye Minister ought to preache pag. 296 The office of Ministers and how men ought to behaue themselues towards them pag. 298 The calling of the Ministerie pag. 302 The true duty of the Ministers of the Gospel pag. 294 Diuersitie of giftes among Ministers pag. 305 Murther seeke Anger N Name We must not take the name of God in vaine pag. 43 The name of God muste bee vsed with reuerence pag. 44 Nature Wee are vtterly blind by Nature pag. 354 Neighbour What is ment by the word Neighbour pag. 118 We must apply our thoughts delits and desires to profit our Neighbour pag. 120 Negligence Gods election must not be a cause of Negligence pag. 5 O Obey Wee muste obey our Superiours and Magistrates pag. 63 Originall sinne What ought to bee considered in originall sinne pag. 168 Originall sinne Looke Sinne. P Papists Pope and Popishe The blasphemy of the Papists coÌ„cerning sinne pag. 171 The doctrine of the Papists repugnant to the scriptures pag. 374 Pastor A right image of a godly Pastor pag. 254 Pacience True pacience what it is pag. 197 Pacience is a great vertue pag. 196 The Prouidence of God encreaseth the pacience of the godly pag. 198 Power Wee haue no power of our selues to serue God pag. 137 Prayer Prayer is a proofe of faith pag. 10 How the way is opened for vs to pray pag. 143 Preach and Preacher seeke Minister and Gospell Prouidence The Prouidence of God pag. 202 The prouidence of God is a great secret pag. 199 Gods prouidence is ouer all pag. 200 Nothing commeth by fortune but by Gods prouidence pag. 203. 208 God by his prouidence preserueth all pag. 205 The right considering of Gods prouidence pag. 206 The Prouidence of God is not only generall pag. 209 R Reall Against the reall presence in the Sacrament pag. 348 Redemption The price of our redemption pag. 12 The end of our redemption pag. 13 Remission and Remit Foure thinges that concurre in remission of sinnes pag. 178 No remission but in Christ pag. 272 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteyning sinnes pag. 377 Repentance What repentance is pag. 308 Repentance is necessarie to make pure the conscience pag. 310 Repentance is the gift of God pag. 312 How we ought to repent pag. 313 The qualities of Repentance pag. 314 Riches Of Riches and how they hurt pag. 97 Howe Riches ought to be vsed pag. 99 S Saboth Of the Saboth day pag. 51 The spirituall Saboth pag. 53 The ceremonious vse of the Saboth pag. 55 The end of the Saboth pag. 57 Howe we ought to profite by the Saboth pag. 59 Sacraments Of Sacraments and what a sacrament is pag. 316 A Sacrament consisteth of three parts pag. 318 The beginning of sacramentes is from God pag. 320 why sacraments were ordeined pag. 321 How many sacraments ther be pag. 325 Saincts Of prayer to Saincts pag. 274 Saluation The foundation of our saluation pag. 1 The cause of our saluation is the mercy of God pag. 2 Saluation commeth by faith pag. 241 Sathan Sathan a continual enemy to them that feare God pag. 6 How Sathan hath bewitched the Papists pag. 373 Scripture It is not sufficient to reade the Scripture pag. 140 The Scripture is profitable pag. 141 The Scripture is deuinly inspired pag. 142 The Scriptures must be read with reuerence pag. 143 The drift of the scriptures pag. 149 Season It is not for vs to know the times and Seasons pag. 358 Sinne. Sinne doth possesse our whole nature pag. 181 God is not the author of Sinne. pag. 161. 163. 164. The first step to the grace of God is to confesse our Sinnes pag. 166 Sinne is not of Gods creation but of the deuils procurement pag. 167 What ought to be considered in originall Sinne. pag. 168 The blasphemy of Papistes concerning Sinne pag. 171 Sinne doeth bring death with it pag. 173 Wee must confesse our Sinnes to God pag. 174 Through faith our Sinnes are forgiuen pag. 215 The meanes wherby remission of Sinnes is promised pag. 176 Foure thinges that concur in remission of Sinne. pag. 178 Of binding and loosing of reâ—eyning and remitting Sinne. pag. 377 Slaunderer Against Saunderers and lyers pag. 105 VVe must not vphold the Slaunderer pag. 117 Sobrietie Christians must be continent sober chast and modest pag. 158 Soule Faith is the mouth of the Soule whereby Christ is eaten pag. 342 Souldier Three markes of a Christian Souldier pag. 369 Spirite The spirite of Christ dwelleth in Christians pag. 155 The Spirite of faith is the Spirite of loue pag. 22 The Spirite striueth contrarie to the flesh pag. 382 Stealing Diuerse sorte of stealing pag. 90 Succession Succession is nothing without the doctrine of the Apostles pag. 281 Succession proueth nothing pag. 283 Superior looke Maiestrates Supper Of the Lordes Supper pag. 334 The right vse and meaning of the Lordes Supper pag. 22â— Swearing VVe must not sweare at all pag. 46 Swearing must bee vtterly excluded pag. 49 T Table Howe we ought to be prepared to the Table of the Lorde pag. 341 Of the
be such After this rest ensueth the perpetuall reste of eternall felicitie whereof the Apostle maketh mention Heb. 4. and this is a spirituall and perpetuall Sabboth Secondly wee doe reste from those labors and actions which are commaunded by god and of themselues are not euill but may be done without sinne yet on the Sabboth day we absteine from them not that idlenesse is allowed of God but to the end we may the better attend vpon spirituall actions whiche God requireth This day is not holy of it selfe neither can we geue any holines to it and also all other daies are aswell as it the Lords daies But the meaning of the commaundement is that on the Saboth day these holy workes are to be done which are commāded to vs all by God as namly that first we confesse that it is god alone that sanctifieth vs and that we suffer him to worke his workes and pleasure in vs and that we our selues do not our owne works and pleasure or will Secondly that we godly associat or ioyne our selues to holy assēblies and sermons prayer and receuing of the sacraments 45 The spirituall Sabboth BY the worde Saboth is vnderstod spiritual rest that is to say ceasing from sinne or the leauing of our owne works and the execution or doing of the works of God of such as are by him commaunded vnto vs do appertaine to his worship and glorie This spirituall Saboth is begun in this life in thē that are conuerted and is finished in the life euerlasting and is tearmed a saboth or rest both because this is indeede a true rest from labors and miseries and our hallowing and dedicating vnto the worship of God and also because that in times paste it was signified by the ceremoniall Sabboth There remaineth as the holie Ghost witnesseth a rest to the people of God Heb. 4.9.10.11.12 Exo. 20.10 Vers 15. Eze. 20.13 22.8 For hee that is entred into his rest hath also ceased from his owne workes as God did from his Let vs studie therefore to enter into that rest c. In Exodus 31. The lord commaundeth him to be put to death which shall breake the Saboth Also in the Prophet Ezechiell when he cōplaineth of the corruptiō of the whole worship of God He saith that the saboth is broken of which straightnesse in requiring the keeping of the Saboth ther are euidently apparant two causes especially The one for that the neglecting of the ministery of the Church doth very easily corrupt and blot out the doctrine and worship of God the other for that by the straight requiring of the figuratiue Sabothe God would declare the greatnes and necessitie of the thing signified that is of the spirituall Sabboth 46 The Ceremonious vse of the Saboth The Saboth day had this ceremonious vse to cause at a set time the people to assemble together to heare the Law and to call on the name of the Lord to offer their sacrifices to do al that which should cōcerne spirituall order and pollicie But because this cannot be well and sufficiently vnderstood without some more plainer and more distinct handling therefore let vs first of all note that the Saboth day was a shadowe vnder the Law vntill the comming of Christ to signifie that God wil haue men rest themselues from their owne workes And that this is so Heb. 10.1 S. Paule hath also declared and likewise besids him we haue sufficient testimony in other places of the Scripture In his Epistle to the Colossians Col. 2.17 he hath these words in effect that we haue the substaunce and body of those thinges which were vnder the law we haue them saith he in Christ And therefore it was expedient that the auncient fathers should be exercised in this hope aswel by the sabboth day as by other ceremonies but sith the thing is now giuen vs we ought not to stay our selues on these shadowes True it is that the Lawe is so abolished that yet we ought to keepe the substaunce and truth thereof and as for the shadowes and figures they are done away by the comming of Christ If one then demande howe the auncient fathers knew of this sence and meaning Moses hath made declaration hereof as it is sufficiently shewed in the booke of Exodus For God after he had published his lawe in the xx Chap. he reuealeth vnto Moses in the xxi Verse 13. chapter to what end it serueth and declareth that hee hath ordeined the Saboth day as a signe that the people of Israell shoulde bee sanctified by him Nowe when the scripture speaketh of our being sanctified vnto God it is to separate vs frō all that which is contrary to his worship and seruice But where shall a man finde such purity Wee knowe that we are of God saith S. Iohn the whole world lyeth in wickednesse 1. Io. 5.19 We need not go forth of our selfs to haue battel with God and his iustice because the wisedome of the flesh is enimie against him Rom. 8.7 When men loose the bridle to their thoughts and imaginations to their desires and lustes then make they open battaile with God And wee are not ignorant of the which is declared in Genes vi Verse 5. that the wickednes of man is great in the earth and all the imaginations and thoughts of his hart are only euill continually So then we may wel vnderstand that we cannot be sanctified before our God that is wee cannot serue him in holinesse and purenesse if we be not seperated from that vncleannesse and those defilements which are contrary hereunto and not hauing first abolished all that whiche is of our owne nature 47 The ende of the Saboth The saboth teaching vs our inward corruption stayeth not there neither is that the end of it but leadeth vs to vnderstand that seeing our owne waies bee all corrupted and defiled with sinne insomuch as the ceasing from sinne is no other thing then the ceasing from our owne waies and works it appeareth euidentlie that iustification and holinesse of life haue not their beginning from our selues but are the free and vndeserued graces and workes of God within vs. Which we are compelled to graunte in that we confesseour owne waies to be corrupted and that the ceasing frō sinne is as it was saide before the ceasing from our owne waies and workes For if as the truth is our owne waies be all corrupted and defiled with sinne if any good be in vs it must haue a beginning and spring otherwhere then from our selues Ex. 31.13 The saboth did signifie our newe birth in Christ to be the worke of God in vs as witnesseth the Lord himselfe Keep yee my saboth saieth hee for it is a signe betweene me and you in your generations Ez. 20.12 that you may know that I the Lord do sanctifie you For the deniall of their owne waies muste needes witnesse their worke of sanctification to proceede from the Lorde not of
vnfaithfull vnto GOD and to his Church we shoulde be like them which suffer the sheepe to be deuoured in sparing the Wolues 73 Of true and false witnesses VVHEN we witnesse or speake truth against the wicked for to send him to death though we saue not his life Yet do we not cease to be true witnesses and to saue liues For in purchasing the punishment of the wicked wee are cause that diuers doe liue in peace and reste and thus doe wee preserue and saue liues the which is a very acceptable thing before GOD who will haue the Magistrates to punish the malefactor Deu. 17.9 Ro. 13.3 i. Tim. 2.2 vppon the othe of two or three witnesses that the euill being purged we might lyue in peace Nowe if the Lorde be carefull of such temporall and corporall sauing and preseruing Let vs vnderstande that by a farre stronger reason he taketh care for the spirituall and eternall sauing of liues as he hath alwayes shewed when he raysed vp true men which haue geuen themselues to shew the way of trueth vnto his people as were Noah Abraham Lot Moyses Iosua the iudges the holy kings and Prophets And not content heerewith Hee hath sent his owne sonne who not onely was a true and faithful witnes for to preache deliuerance as a minister and seruaunt but by himselfe hath made the purgation of our sins sheading his moste precious bloode for the eternall redemption of our soules And if the deliueraunce of our soules be so pretious before God Heb. 1.3 9.12 Ro. 8.32 that he hath not spared his owne sonne It folloeth therefore that we must be careful thereof before all other thinges Otherwise we are great contemners of God and renounce to be saued and redeemed by Iesus Christ the which is to do him great iniury and consequently to put our soules in bondage with the Deuill Nowe for to be carefull of our deliueraunce we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuth as lay in their ministerye haue deliuered vs from death and dānation euen so still now we shoulde demaunde of him such Pastors and Ministers which wil be true witnesses and declare nothing vnto vs but the pure word of God to the which if we cleaue by faith repentance 2. Tim. 4.3 Io. 8.44 they shall deliuer our soules But as they are the most profitable witnesse which preach vnto vs Iesus C. euen so the most exquisit deceiuers ar they which vnder the shadow of religiō do set forth mens traditiōs doctrines of diuels vaine speculatiōs and subtil questiōs For such so much as they can do shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuill 74 Wee muste not vpholde the slaunderer but beare with our brethrens infirmitie IN the worde of God not only those are charged with this sinne of false witnesse that first set on foote and erect a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it doe vphold the same For notwithstanding it were set vp yet must it of necessity fal down againe if it shoulde finde none that would by the receiuing and approuing thereof vnderpropp it and as it wer lende their shoulders vnto it Therfore it is said by the holy Ghoste in Exodus Thou shalt not receaue a false tale Ex. 23.1 neither shalt thou put thy hande with the wicked to be a false witnesse It shall not excuse vs that we were not the first authors of it neither yet that many aswell as we did beleeue it but we are taught to take heede how we giue credite to report euen strengthened with the approbation of many whereof notwithstanding wee our selues haue no certayne knowledge that we be not so hasty to giue sentence in our hart and much lesse in place of iustice vse our testimonye against any vpon no sufficient ground moued onely by the speech reportes that runne abroad We are taught neither to goe nor ioyne with the mightie to witnesse a false matter for fauour or feare neither yet vpon a kinde of foolish pittie to honor the poore and to ioyne with them in their vniust cause so pretious woulde the Lorde that the regarde of his trueth should be It is not lawfull for vs to agree with any against God And as for the easie eare that so soone receiueth the slaunderers report the holye Ghost geueth the medicine for it in the prouerbes Pro. 25.23 As the North winde saith he driueth awaye the rayne so doth an angry countenance the slaundering tongue It is the ouer good entertainement that the slaunderous tongue findeth that cherisheth it for the heauie countenance driueth such guestes cleane away It is forbidden as a sinne against this ix commaundement to blaze abroad the infirmities of our brethren and therefore wee must admonish one another and so to hide sinne and iniquitie we desire you brethren saith S. Paule admonish them that are vnruly 1 The. 5.14 comfort the feeble minded beare with the weake be patient towardes all men It is forbidden to expounde thinges that might bee well taken into the worse parte and for some litle blemish to deface the whole It is commaunded vs to shew foorth our zeale against sinnes that be alreadye rype in our selues Mat. 7.3.4 and to turne it that way to be reuenged vpon them when it woulde be so gladly occupyed in suspecting and surmising euil in others which either is not so at all or at the least not so cleare as in our selues So that alwaies this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others 75 The exposition of the last commandement IN the former commaundementes Ro. 7.7 Ge. 6.5 8.12 God would suppresse our will and affections but in this tenth commandement in playne wordes hee forbiddeth all inwarde desire whatsoeuer is vnlawfull to be done as the rebellion of the flesh all corruption of the olde man all blot of originall sinne he vtterly inhibiteth al euil thoughts light motions sodaine affections yea though we neuer fully purpose them neither consent willingly to do them Pro. 20.9 Ro. 7.23 Ep. 4.22 Col. 3.9 Ro. 6.6 Concupiscence wherewith wee loue our selues and seeke our owne cōmodity only not caring for others and are wholy in our nature corrupted is the very selfe same vice or originall sinne wherunto we are borne or subiect God requireth of vs holines and cleannes and not onelye outwarde righteousnes of works but the mind spirite and the powers of the mind perfection and holines such as he him selfe is indued withal And because that al mē are corrupted therfore vnperfect by nature in mind thought also in it selfe by this commaundement we are all conuicted and found guiltie of sinne before God as is more at large taught in the seauenth and eight chapters of S.
stoutly in sight against all the impedimentes of their Faith Thus also Paule commaundeth vs to doe 2. The. 3 13. that wee bee not weary of well doing And in an other place he saith 2. Tim 2.5 that no man is crowned except hee striue lawfully Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vpon vs. 109 The dutie of Christians IT is the parte of Christians so to liue so to behaue themselues and so to suffer all thinges that Christ onely may be the cause of the hatred and persecution which they suffer and then this is and ought to bee a comforte vnto vs that if wee suffer for Christ then are wee his then shall wee say with the Apostle Paul Wee labour and are rebuked because wee trust in the liuing God 1. Tim. 4.10 which is the sauiour of all men especially of those that beleeue This is a great consolation and comfort that how great soeuer the dangers bee if faith bee present it is able to lift vp a discouraged harte For hee that onlye continueth to the ende committing himselfe vnder the tuition and protection of the Lord He I say at length shal be safe although he bee deliuered to the deathe and hated of all men Ma. 10.22 This safetye and health is promised not by resisting but by suffering as the Lorde doeth plainely declare Luk. 21.19 By your pacience saith he possesse your soules The which containeth a woonderfull consolation They whith fight vnder princes are doubtfull of the victorye but Christe promiseth victory without all doubte to them that fight to the ende Let vs not therefore feare or doubt to fight for the glorie of the Lorde Mar. 13.13 althoughe the whole world rise against vs beecause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God which is a faithfull keeper of our saluation if wee continue 110 The Fruite of our communion with the death of Christ IF Wee bee Christians then muste appeare in vs the signe of our Communion with the deathe of Christe whose fruite is that the flesh be crucified with all our concupiscences Ro. 6.8 Howbeit we may not therefore count this communion as none because as yet wee doe feele some reliques of the flesh to liue in vs But wee are continually to study for the encrease therof vntil we are come vnto the marke For it is well if our flesh bee continually mortified and wee haue well profited when the fleshe being subdued hath yeelded to the holye Spirit And there is an other communion of the deathe of Christ whereof the Apostle Paule speaketh in diuerse places 2. Cor. 4 10 and namely to the Corinthians as touching the bearing of the Crosse after whiche followeth the participation of eternall life Newnesse of life muste bee followed after of Christians the whole course of their whole life for if they ought to represent in themselues by the mortification of the fleshe the Image of Christ and life of the spirit That muste bee done once for all but this muste continue still Not as though the fleshe were mortified in vs in a moment but beecause wee muste not reuolte or go backe in mortifying the fleshe For if wee turne backe vnto our filthines we denie Christe Ro. 8.10 of whom wee cannot be partakers but by newnes of life 111 God is not the authour of sinne ALthough God giueth the firste mouing power and strength in all manner of actions which wee must confesse to be good as proceeding from him and ordereth and disposeth all euill Ro. 9.14 which is a peruerting of the good that commeth from God and proceedeth from Sathan and the corruption of mans nature so that he cōuerteth the same alwaies in the end to his glory and the benefit of his elect as we see in the persecution of the wicked and the infirmities of the godlye Ps 19.9 yet is hee by no meanes to be charged as the authour and cause of sinne and euill When it pleased the almightie to shewe foorth his infinite power wisedome goodnes in the creation of thinges visible and inuisible bodily and spiritually it pleased him for the illustration and setting forth of the glory of his goodnes to ordeyne that euil shoulde proceede out of the freewill of his reasonable creatures And this his ordinance is good For although euill bee naught and cursed be he that saith euill is good Esay 5.20 yet that there shoulde bee euill which is Gods ordinaunce it is excellent good The excellencie of goodnes cannot so well appeare and be knowne as by the comparison of the contrarie which is euill Therfore it is perfect good that euill should be the manifestation of that which is good we see that in all the creatures and workes of the worlde God hath ordeyned that his glorie should shine in contraries As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is he hath ordeyned darkenes For if he had created light to be perpetuall without anye chaunge of darkenes howe had it bene possible for men although liuing in the light to haue knowne the excellencye of light and so should God haue bene defrauded of the glory of so beautiful profitable and comfortable a creature Therfore euen as by darkenes we learne howe to esteeme light and by bitter that which is sweet and euery other thing by his contrarie euen so by the deformity of euil we are taught how great is the excellent comelines of that which is good and so the ordinance of God that there should be euil is perfect good 112 God cannot be accounted the cause of sinne THat the glory of gods mercy might appeare in the saluation of his elect and his iustice in the condemnation of the reprobate Ro. 9.22.23 it was necessary that there should be euil and so necessarie that otherwise there shoulde haue bene no matter for the mercye iustice of God to worke vpon for if there should haue bene no sinne nor euil Ps 19.9 wherein then should the mercie of God haue bene seene in pardoning forgiuing sinnes if there should haue bene no transgression how should the glory of Gods iustice haue shined in punishment And thus it is euident that god by no means may be coūted the author of euil which he hath not created made or wrought but ordeined that it should proceede from the freewill of his reasonable creatures for the illustration of his glory Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will and hath made the wicked man for the daye of his wrath and yet by no meanes is the cause of his wickednes If any man be not satisfied with this aunswere Ro. 11.33.34 he may enter further vnto the vnmeasurable depth of Gods iudgement into the which he maye rather finde an
entrance then a way out except it be to his euerlasting destruction for his horrible presumption 113. Sinne is not of God IN the beginning of all thinges god made man not in such sorte as hee now is in miserable a bond slaue of sinne and death but excellent holye iust and good but through his owne fault and transgression of gods laws he fell into sinne punishment death hell and into the verie power of the diuel And hereby it is manifest that sinne was neither created nor commaunded by God but forbidden because god gaue vnto man a good and holy commaundement wherewith he forbadde him that fruit which being eaten woulde bring sinne death and damnation We must not now busily dispute and curiously search why god gaue this commaundement of not eating vnto man when notwithstanding he was not ignorant of the euent or of that which would come to passe or for what cause he gaue the deuill power to tempt and deceaue man Or wherfore God did not mightily keepe man from falling c. For the holye Ghost by the mouth of Paule reiecteth such kinde of questions and findeth great fault with them 1. Tim. 4.7 6.20 2. Tim. 2.16 Tit. 3.9 sharpely reproueth and condemneth them Wherefore the best and wisest waye is to beleeue that God is iust and to confesse that he willeth not that which is euil much lesse doth euill 114 The first steppe to the grace of God is to confesse our sinnes THey are incurable who hauing n◠feeling of their sinnes despise the grace of God Therfore it is horrible blindnes to be ignorant of our blindnes euen as not to knowe our sicknesse is almoste a disease vncurable And as the firste steppe to recouer health is to acknowledge our infirmitye euen so the firste steppe to the grace of God is to know our vngodlines and ignorance To this effect appertayneth that which S. Iohn sayth 1. Io. 1.8 If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and the bloude of Iesus Christe his sonne shall clense vs from all iniquitie In the verye chosen and deare children of God there surely is much sinne But it is taken awaye it is not imputed neither doth it remaine in the wicked onely there remaineth sinne and damnation There is therefore a passing sinne and a remaining sinne To this effect pertaineth this saying he that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life Io. 3.36 but the wrath of God abydeth on him Let vs therefore beleeue in the sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes may come at the last to that light which no man can attayne vnto 115 Sinne is not of Gods creation in man but of the diuels procurement WHereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Sathan did spread his naughtinesse further abroad at such time as man was beguiled by his wilines to disapoint the benefyte of God And thus it appeareth that the Deuils became accursed of them selues and that their being cruell full of rebellion full of lying and full of wickednes came altogether of their turning awaye from their creator as the scripture teacheth vs. 2. Pet. 2.4 Yet for all that they cease not to be alwaies vnder the hand of God And therefore what a thinge were this if we had not the knowlege therof For whē it is said that the diuel is the prince of this world it were inought to make vs afrayd if so be we knewe not that there is a bridle alofte which reineth him backe and hindereth him of doing that which he would For if Sathans power were not limited he would out of hand haue his full fling at vs Wee know he desireth nothing but our destruction according also as he is our deadly enemy so that he goeth about like a roring lyon seeking to deuour vs. 1. Pet 5.8 So then one of the necessariest articles that we haue is to knowe that the diuel is helde shorte and that howsoeuer he play the cruel enimie against our saluation yet can he do nothing further then is permitted him from aboue 116 What ought to be considered in originall sinne IN the consideration of originall sinne the corruption of sinne it selfe is firste to be considered the strength whereof is so great that through the corruption thereof the image of God is destroyed in vs and in stead of righteousnesse and holinesse there is placed vnrighteousnesse and vncleannesse secondly the guilt is to be considered whereby God if he would might haue counted them for sinnes vnto death but God was reconciled vnto Adam yet not in such wise notwithstanding that he tooke from him all sinne and corruption that afterwarde hee shoulde not be sinnefull corrupt and mortall for hee left him in the same case of nature wherein he was then sette but hee was so reconciled vnto God that he doeth not followe his accusation nor pursue his right but rather doth not impute vnto him his vices and corruption to condemnation There remayneth then in Adam corruption and floweth into vs his children by corruption gotten by inheritaunce Gen. 8.21 The Lorde sayeth Genesis 8. that the imagination of mans heart is euill euen from his youth Who can make that cleane sayeth Iob which is conceaued of vncleane seede Iob. 14.4 Beholde I was borne in iniquitie sayeth the Prophet and in sinne hath my mother conceaued me Ps 51.5 Euerlasting death Gen. 3.15 whereunto all men through sinne remaine subiect remayneth in the vnfaithfull Heb. 2.15 but from the beleeuers it is taken awaye by the blessed seede 117 Three degrees of faultinesse in sinne without the act THere are three degrees of faultinesse in sinne although it come not to the outwarde acte The first is a fleeting imagination or thought which a man conceaueth by the beholding of any thing for thereupon some one toye or other wil come into his head Or else although he see nothinge yet notwithstanding his minde is so tickle vnto euill Gen. 8.21 as it carieth him hither and thither and maketh manye fancies to runne into his head And without doubt the same is a faultinesse but yet it is not imputed to the beleeuers for sinne The seconde degree is that vppon the conceiuing of such a fancie we be somewhat tickled and feele that our will swayeth that waye and although there be no consent or agreeing vnto it yet notwithstanding there is some inwarde pricking to prouoke vs vnto it Nowe this is a wicked sinne and as it were alreadie conceaued afterwarde followeth consent when wee settle our will vppon it so as there is no lett in vs for the performaunce of the euill but the want of occasion and opportunitie and this is the thirde degree For then is the sinne fully shaped in vs although there be
him Iob. 1.12 therfore he graunted his demaund yea euen to spite Sathan and to haue the greater triumph againste him in putting him to confusion because hee made full reckoning that Iob should haue cursed God to his face that is that he should haue blasphemed him with open mouth when he felt afflictions to come vpon him If Sathan had neuer vttered anye word nor made any such petition yet God was minded to punish his seruant and he minded it for iust cause the which he hath disclosed vnto vs and if the same were to vs vnknowne yet ought we to reuerence the iustice and counsell of God confessing that he is most righteous and vnpartiall in all his doings Ps 119.137 128 Afflictions be the rods of God vnto the iust ALthough in the outward apparance of the world and sence of the flesh the iust and perfect do suffer in this world the like and more greeuous afflictions then do the wicked yet is their estate nothing so miserable For they knowing that afflictions be the roddes of God their Father do aske deliuerance and are assured to obtaine the same And thus on what side soeuer afflictions do coâ—â— vnto the iust and perfect because they know that God is their defender and keeper they are not afrayde as discouraged and desperate but in all assurance they say with the prophet The Lorde is my light and my saluation whom then shall I feare Ps 27.1 The Lord is the strength of my life of whom then shall I be afraid They knowe this same because of the infallible promise Ps 50.15 145.18 call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifye mee The Lord is neere to all that call vppon him Mat. 11.28 Luk. 12.32 yea to all that call vpon him in truth Come vnto me sayth our Sauiour all yee that are wearie and heauie laden and I will refresh you Feare not little flocke for it is your fathers pleasure to giue you the kingdome And God is faithfull as the Apostle witnesseth which will not suffer his to be tempted aboue their power 1. Cor. 10 13. but will euen giue the issue with the temptation that they maye be able to beare it The wicked nowe cannot thus speake in deede for although they thinke themselues most safe and sure and make great account of their owne strength yet because they are hated of God he can well finde them out Ps 7.15 Ps 9.15 and bring their enterprises and counsels to nothing 129 Afflictions come for diuers causes IT is most certaine that al miseries take their originall and beginning at sinne but yet God afflicteth his seruants for diuers causes For as he doeth not take vengeance on some mens sinnes in this worlde but deferreth the punishmentes vntill an other lyfe that hee maye then vse them with more seuerity euen so ofteÌ„times he dealeth more hardly with his faithfull seruantes not because they haue committed greater sinnes then other men but to mortifye in them the concupiscence of the flesh Yea sometyme not respecting their sinnes hee onelye tryeth their obedience Pro. 17.3 or els exerciseth their patience Euen as wee see that the holye man Iob was afflicted that by his aduersitie his godlinesse might be the better knowne Wherefore there are two thinges to bee noted the firste is that iudgement doth oftentimes begin at the house of God 1. Pet. 4.17 and that hee ouer passing the wicked doth seuerely punishe his seruantes and doth more sharpely scourge in correcting the vices of his church The second is that there are diuers endes why he afflicteth men for he suffered Stephen and other of his apostles to be cruelly tormented as if they had beene wicked persons Act. 7.58 whereby we may gather that in the punishments of men the causes of the same cannot bee well discerned 130. Patience ouercommeth affliction WHatsoeuer he be that suffereth the trouble that is layd vpon him for Christes sake maye continue without yrkesomenes euen to the last ende We must not therefore call to minde how long we are afflicted 1. Cor. 9. He. 12.12 but we must haue respect vnto the ende So runne saith the Apostle that yee may obtaine Lift vp your handes saith the authour to the Hebrues that hange downe Heb. 12.1 2. and your weake knees Againe let vs runne with patience the race that is set before vs looking vnto Iesus Christ the authour and finisher of our faith What doth it profit a man to be painefull in any busines for a time and then to fainte and giue ouer before hee hath brought it vnto good effect doth hee not loose all his labour and trauaile What doth it profite the runner to runne if he faint in the middest of his race shal he haue the game or reward Not without cause therefore doth the scripture in so many places exhort vs to patience and perseuerance Let vs not therefore be weake or feeble 1. Thes 5.54 Heb. 6.12 but followers of them which through faith and patience inherite the promises which is euerlasting life after the trauaile and paine of this life 131. The patience of the faithfull is tride by afflictions BEsides the iust punishment of the open and notorious sinner there is also another cause wherwith God is moued to sende among men miserie affliction and griefes of this world as namelye to trye and proue such as be good and godly that their vertues may more shine among men to the honour and glory of God As siluer and golde saith Salomon is tride by fire Iam. 1.12 Pro. 17.3 so doth God proue and trye the heartes of men In this manner God proued his faithfull seruants Abraham Ioseph and Iob that by the tryall of their constancie their faith might be the more notable and famous and both themselues more in faith confirmed and God by them more glorified When God cast vpon Iob all these miseries which the scriptures mention his vnnaturall wife vnkind frendes with rash and vncharitable iudgement woulde needes perswade him that it was the anger of God and the iust punishment of his sinnes that brought all these thinges vpon him But hee staying himselfe vpon the testimony of a good conscience and the constancie of his faith assured himselfe of the good wil of God and therefore he tooke all patiently saying Iob. 1.21 The Lord hath geuen and the Lord hath taken away euen as it pleaseth the Lord so be it In which wordes we haue to learne the exâ—eeding comfort which the children of God take in the middest of troubles by the prouidence of God which extendeth it selfe to all thinges so that there is nothing so base or simple either without man or within man Mat. 10.29 which he neglecteth or is ignorant of 132 To be partakers of the life of Iesus Christ we must before die with him IF we iudge according to our owne fantasy we shal thinke it
hardened against the grace of God yet let him heare this worde of God and let it often fall into his eares Ier. 3.29 for it is as the Prophet saith a hammer which breaketh the stone in peeces and is able in the power of God to mollifie his heart or if the sinner be suncken downe so deepe that he will not rise it will crush him downe deeper that he may perish in sinne and so God saith to his Prophet Ieremie I will put my words into thy mouth and it shall be as fire Ier. 5.14 and this people shall be as wood and it shall deuour them And this is it S. Paule expresly witnesseth to be the onely meanes to glorifie God to preach the truth of his word vnto all for so saith hee we are alwaies a sweet smelling sauour of Christ vnto God as well in those that perishe as in those that be saued 2. Cor. 2.16 to the one a sauour of life vnto life to the other of death vnto death 237 The cause why the worde of God is despised BEcause the word of God is simple and teacheth vs not high and excellent thinges in the opinion of the world for this cause it is despised and men make no accompt to follow the way which it teacheth thinking it a great dishonour to be conformable to the same and that they should be scarce woorthy to liue Likewise men persecute at all times those that followe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out thinges which are in price with the worlde and follow them are reputed honest men and are placed alwayes in the most honorable place amonge worldlinges Which is the cause that they thinke themselues to be in good estate and of such force as they shall neuer perish Wherein they deceaue themselues Deu. 4.6 Leu. 18.5 Mat. 22.32 Mar. 12.27 for seeing the worde of God is our wisedome and vnderstanding and that he which doeth the thinges appointed by the same shal liue it foloweth that without this wisedome there is nothing but death 238 It is not for vs to knowe the times and seasons which the father hath put in his owne power BY the woorde of God wee are taught and instructed that the day of the Lorde shall come vpon vs as a theefe in the night When the light of the trueth is taken away when the heart of the good man of the house is at rest and his eyes are darkened that they cannot see and all his sences drowned in worldlye pleasures When wee care for nothing that is godly when we saye peace and rest then will the sonne of man come to iudgement then shall destruction sodainely fall vppon vs. Act. 1.7 1. Thes 5.2 Therefore let vs be readie for in the houre that wee thinke not will the Sonne of man come Of that daye and houre knoweth no man sayeth our Sauiour Christ no not the Angelles which are in heauen Mar. 13.32 neither the sonne himselfe but the Father What may wee thinke then of them that write Bookes and Almanackes and say and teach expresly that such a yeare and at such a time Christe shall come and with these speeches fraye and mocke the worlde Let men know that they are but mortall and that by nature they are vtterly blinde God hath giuen vs knowledge in measure we can not know asmuch as we would Let vs know that which is fitte for vs and speake that that is lawfull to be spoken Let vs thinke vpon the commandements of God to followe them and not search into his workes Luke 21.25 Esa 13.10 Eze. 32.7 Ioel. 2.31 3.15 to be curious in them for he that is curious in searching the maiestie of God otherwise then he hath reuealed in his word shall be oppressed and confounded by his glory Thus much we may well know that the Lorde will come that all fleshe shall appeare before him that the worlde the heauen and the earth the Sunne and the Moone shall haue an end Math. 24.29 42. that the day of the Lord shall come sodenly as a theife in the night This warning God hath giuen vs that we should not be taken vnawares but that we repent and stand in readinesse continually watching and praying euery minute of an houre that we may be caught vp into the cloudes to meete our Redeemer 239 Of the second comming of Christ THe Sonne of God shall come downe with maiesty from heauen the Trumpet of God shal sonnde and be hearde from the one end of the heauen to the other Then shall he be the iudge ouer al flesh Then shall hee shewe himselfe to be king of kinges Lord of Lordes Then shall he not come in humilitie meekenesse and mercye but with dread terror of iudgement and iustice Not with 12. poore Apostles but with so many thousande Angelles to attende vpon him Not in the preaching of the gospel and calling sinners to repentance but in the sound of a trumpet wherwith all the corners of the earth shall be amazed Then shall hee not saye Come vnto me all ye that labour and are heauie loaden Mat. 11.28 Mat. 15.24 and I will refresh you I am sent to the lost sheepe of the house of Israell He shall not say Father forgiue them for they know not what they doe but he will saye you haue beene ashamed of mee and my worde before men therefore now wil I be ashamed of you before my heauenly Father Then shall they that despised the woorde of God knowe what they despised and the blasphemers shall reape the fruite of their blasphemy Then the carelesse Shepheard and idle Minister which hath not to his power fedde the Lordes sheepe but neglected them and left them at al aduentures which folowing the lustes of his owne heart hath betrayed his flocke and giuen them to be a pray vnto the wolfe shall receaue a iust recompence for his treason Then the aduterer oppressour and vsurer shall haue their life layde open before them They shall see him whome they pearced thorough Reu. 1.7 They shall see his sworde readie drawne to slaye all his enemyes and shall fall downe for feare of him that sitteth vpon the throne But the hearts of the righteous shall reioyce They shall lift vp their heades see him in whom they haue trusted Then shall they say This is the day which the Lorde hath made Ps 118.24 let vs reioyce be glad in it Let vs reioyce vnto the Lorde let vs come before his face with praise let vs sing loud vnto him with Psalmes Such shal be the state and countenance honor maiestie of our God when he shal come down from heauen for our deliuerance 240 Christ is the Apostle and high Priest of our profession IF we be Christians we must learn to professe no other teacher nor no other Sauiour but Iesus Christ onely 1. Cor. 1.30 We must beleeue and