counted as sheepe for the slaughter 37. Neuerthelesse in all these things we are more then conquerours thorough him that loued vs. Psal. 89.32 I will visit their transgressions with the rodde and their iniquitie with strokes 33. Yet my louing kindnes will I not take from him 2. Cor. 12.7 There was giuen vnto me a pricke in the flesh the messenger of Satan to buffet me because I should not be exalted out of measure 2. Sam. 7. 14. I will be to him a father and he shall be to me a sonne and if he sinne I will chasten him with the rodde of men and with the plagues of the children of men IV. They haue dominion ouer all creatures yet so as that in this life they haue onely right to the thing but after this life also in the same Whence it is apparant that the faithfull alone haue the true vse of the Lords goods I. because their persons are in Christ acceptable vnto him in whom also they haue restitution made vnto them of those goods which they lost in Adam that they may with a good conscience vse them II. They vse them with thanksgiuing to their ends appointed by God 1. Cor. 3.22,23 Whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euen all are yours Heb. 2.7 Thou madest him little inferiour to the Angels thou crownedst him with glorie and honour and hast set him aboue the workes of thine hands 8. Thou hast put all things in subiection vnder his feete Last of all they may haue the Angels as ministring spirits attending vpon them for their good Hebr. 1.14 Are they not all ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 34.7 The Angel of the Lord pitcheth round about them that feare him and deliuereth them CHAP. 38. Concerning the third degree of the declaration of Gods loue THe third degree is Sanctification whereby such as beleeue beeing deliuered from the tyrannie of sinne are by little and little renued in holines and righteousnes 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neither can he sinne because he is borne of God Rom. 8.1 There is no condemnation to those which are in Christ Iesus which walke not after the flesh but after the spirit Sanctification hath two parts Mortification and Viuification The mortification of â—inne is the first part of sanctification whereby the power of sinne is abated and crucified in the faithfull Rom. 6.2 How shall we that are dead to sinne liue yet therein 3. Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death 4. We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the father so we also should walke in newnes of life Eccles. 5.6 7 11 12 13. Galat. 5.24 They which are Christs haâ—e crucified the flesh with the affections and lusts thereof The meanes that worke mortification is the death buriall of Christ froÌ„ whence sinn being by it at the first nipped in the head proceedeth such a vertue as doth both keepe vnder the strength that it caÌ„not break out as it would and in man as it were in a graue doth cause it to die and eke putrifie Rom. 6.6 Our old man is crucified with him that the bodie of sinne might be destroyed The power of Christ his death is a certaine power issuing into his humanitie suffering and dying from his deitie whereby he did in the â—ame his humanitie both concerning the guilt and also the punishment vanquish our sinne imputed vnto him beeing our suretie that in like sort he in vs his members might by the same power abolish the corruption of sinne Viuification is the second part of sanctification whereby inherent holines being begun is still augmented and enlarged First we receiue the fiâ—st fruits of the spirit then a continuall encrease of them Eph. 4.23 Be renued in the spirit of your minde 24. And put on the new man which after God is created in righteousnes and true holines Eph. 2. 1. And you hath he quickned that were dead in trespasses and sinnes Gal. 2. 20. Thus I liue yet not I now but Christ in me and in that I now liue by the flesh I liue by the faith of the Sonne of God who hath loued me and giuen himselfe for me Rom. 8.23 We which haue the first fruits of the spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies 1. Cor. 15.45 The first man Adam was made a liuing soule â—nd the second man Adam was made a quickning spirit The efficient cause of them both is the holy Ghost who doth by his diuine power conuey himselfe into the beleeuers hearts and in them by applying the power of Christ his death and resurrection createth holinesse Iob 3â— 24 25. Rom. 8.9 Now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his 11. But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you The preseruatiue of viuification is a vertue deriued from Christs resurrection to those that are quickned which maketh them to rise vp to newnesse of life Philip. 3.10 That I may know him and the vertue of his resurrection The power of Christs resurrection is that whereby he â—irst did in his owne â—lesh as conquerer ouer death and sinne beginne to liue with God and to be exalted aboue euery name and then by it he in his members sinne beeing dâ—ad and buried doth cause in them a studie and purpose to liue according to the will of God Furthermore this inherent holines is to be distinguished into parts according to the seuerall faculties of the bodie soule of man 1. Th. 5.23 The very God of peace sanctifie you throughout And I pray God that your whole spirit soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ. I. The holines or renuing of the minde which is the illumination thereof to the knowledge of the will of God Coloss. 1.9 We cease not to pray for you and to desire that ye might be fully filled with knowledge of his will in all wisdom and spirituall vnderstanding 1. Cor. 12.8 To one is giuen by the spirit the speech of wisdome to an other the speech of knowledge by the same spirit Illumination is either spirituall vnderstanding or spirituall wisdome Spirituall vnderstanding is an illumination of the minde whereby it acknowledgeth the knowne truth of the word of God Spirituall wisdome is also an illumination of the minde whereby the same truth is applied to the
that beleeue in him to iudge our selues most vile and miserable sinners and to say of our selues with Paul that we are the chiefe of all sinners The second thing is that Christ was crucified naked because he was stripped of his garments by the souldiours when he was to be crucified The causes why he suffered naked are these First Adam by his fall brought vpon all mankind death both of bodie and soule and also the curses of God which befall man in this life among which this was one that the nakednesse of the bodie should be ignominious and hereupon when Adam had sinned and saw himselfe naked he fledde from the presence of God and hid himselfe euen for very shame Christ therefore was stripped of his garments and suffered naked that he might beare all the punishment and ignominie that was due vnto man for sinne Seâ—ondly this came to passe by the goodnesse of God that we might haue a remedie for our spirituall nakednesse which is when a man hath his sinnes lying open before Gods eyes and by reason thereof he himselfe lieth open to all Gods iudgements Hereof Christ speaketh to the Angel of the Church of Laodicea saying Thou saiest I am rich and encreased with goods and haue neede of nothing and knowest not how thou art wretched miserable blinde and naked So when the Israelites had committed idolatrie by the golden calfe Moses telleth them that they were naked not onely because they had spoiled themselues of their earings but especially because they were destitute of Gods fauour lay open naked to all his iudgements for that sinne And Salomon saith Where there is no vision there the people are made naked that is their sins lie open before God and by reason thereof they themselues are subiect to his wrath and indignation Now Christ was crucified naked that he might take away from vs this spirituall nakednesse and also giue vnto vs meete garments to cloath vs withall in the presence of God called white rayment as Christ saith I counsell thee to buie of me white rayment that thou maist be cloathed and that thy filthie nakednesse doe not appeare and Long white robes dipped in the bloode of the Lambe which serue to hide the nakednesse of our soules What these garments are the Apostle sheweth when he saith All that are baptized into Christ haue put on Christ. And Put on the new man which after God is created in righteousnes and true holinesse Our nakednesse maketh vs more vile in the sight of God then the most loathsome creature that is can be vnto vs vntill we haue put on the righteousnesse of Christ to couer the deformitie of our soules that we may appeare holy and without spot before God Thirdly Paul saith We know if our earthly house of this tabernacle be destroyed we haue a building giuen of God c. For therefore we sigh desiring to be cloathed with our house which is from heauen because if we be cloathed we shall not be found naked Where it is like that the Apostle alludeth to the nakednesse of Adam after his fall and therefore giueth vs another reason why Christ was crucified naked namely that after this life hee might cloath all his members with eternall glorie If this be so that a part of our reioycing stands in the glorious nakednes of Christ crucified there is no reason why we should be puffed vp with the vanitie of our apparell It should rather be an occasion to make vs ashamed then to make vs proude The theefe may as well bragge of the brand in his hand or of the fetters on his heeles as we may of our attire because it is but the couering of our shame and therefore should put vs in mind of our sinne and shamefull nekednesse The aboad of Christ vpon the crosse was about the space of sixe houres For the death of the crosse was no suddaine but a lingering death And in this space of time there fell out fiue notable euents The first that the souldiours hauing stripped Christ of his garments deuided them into foure parts and cast lottes for his coate because it was wouen without seame And by this appeares the great loue of Christ to man who was not only content to suffer but also to loose all that euer he had euen to the garments on his backe to redeeme vs teaching vs answerably that if it please god to call vs to any triall hereafter we must be content to part withall for his sake that we may winne him Againe in these souldiours we may behold a picture of this world when they had nayled Christ to the crosse they will not loose so much as his garments but they come and deuide them and cast lottes for them as for Christ himselfe the Sauiour and redeemer of mankinde they regard him not And thus fareth the world it is a hard to finde a man to accept of Christ because he is Christ his redeemer but when gaine comes by Christ then he is welcome Esau that esteemed nothing of his fathers blessing made great account of his brothers pottage The Gaderenes made more account of their swine then of Christ for when they heard that they were drowned they beseech him to depart out of their coasts Nay so bad is this age that such as will be taken to be the speciall members of Christ doe not onely with the souldiours strippe Christ of his garments but more then this they bereaue him of his natures and offices The church of Rome by their transubstantiation strippe him of his manhood and by making other priests after the same order with him which doe properly forgiue sinnes strippe him of his priesthood and of his kingly office by ioyning with him a Vicar on earth head of the Catholike church and that in his presence whereas all deputiships and commissions cease in the presence of the principall And when they haue done all this then they further load him with a number of beggarly ceremonies and so doe nothing else but make a feigned Christ in stead of the true and alone Messias The second euent was that Christ was mocked of all sorts of men First they set vp the cause written why he was crucified namely This is the King of the Iewes then the people that passed by reuiled him wagging their heads at him and said Thou that destroiest the temple and buildest it in three daies saue thy selfe c. Likewise the high Priest mocking him with the Scribes and Pharises the Elders said He saued others let him saue himselfe The same also did one of the theeues that was crucified with him cast in his teeth Behold here the wonderfull strange dealing of the Iewes they see an innocent man thus pitifully and grieuously racked and nayled on the crosse and his bloode distilling downe from hands and feete and yet are they without all pitie and compassion and doe make but a
see in the vision of the waters that ranne out of the temple First a man must wade to the ankles then after to the knees and so to the loynes then after the waters growe to a riuer that cannot be passed ouer and so the Lord conueyeth his graces by little and little till at the last men haue a full measure thereof Thirdly the resurrection of Christ serues as an argument to prooue vnto vs our resurrection at the day of iudgement Paul saith If the spirit of Christ that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies Some will say that this is no benefit for all must rise againe as well the wicked as the godly Answ. True indeed but yet the wicked rise not againe by the same cause that the godly doe They rise againe by the power of Christ not as hee is a Sauiour but as hee is a iudge to condemne them For God had said to Adam at what time he should eate of the forbidden fruite hee should die the death meaning a double death both the first and the second death Nowe then the vngodly rise againe that God may inflict vpon them the punishment of the second death which is the reward of sinne that so Gods iustice may be satisfied but the godly rise againe by the power of Christ their head and redeemer who raiseth them vp that they may be partakers of the benefit of his death which is to enioy both in bodie and soule the kingdome of heauen which he hath so deerely bought for them Thus much for the comforts Nowe followe the duties and they are also three First as Christ Iesus when he was dead rose againe from death to life by his owne power so wee by his grace in imitation of Christ must endeauour our selues to rise vp from all our sinnes both originall and actuall vnto newenesse of life This is worthily set downe by the Apostle saying Wee are buried by baptisme into his death that as Christ was raised vp from the dead by the glorie of the father so wee also should walke in newnesse of life and therefore we must endeauour our selues to shewe the same power to be in vs euery day by rising vp from our owne personall sinnes to a reformed life This ought to be remēbred of vs because howesoeuer many heare and knowe this point yet very fewe doe practise the same For to speake plainly as dead men buried would neuer heare though a man should speake neuer so loud so vndoubtedly amōg vs there be also many liuing men which are almost in the same case The ministers of God may crie vnto them daily and iterate the same thing a thousand times and tell them that they must rise vp from their sinnes and lead a newe life but they heare no more then the dead carkas that lieth in the graue Indeede men heare with their outward eares but they are so farre from practising this dutie that many iudge it to bee a matter of reproch and ignominy And those which make any conscience of this dutie how they are laden with nicknames and taunts who knoweth not I neede not to rehearse them so odious a thing nowe a daies is the rising from sinne to newnesse of life Sound a trumpet in a dead mans eares he stirs not let vs crie for amendment of life till breath go out of our bodies no man almost saith What haue I done And for this cause vndoubtedly if it were not for cōscience of that duty which mē owe vnto God wee should haue but fewe ministers in England For it is the ioy of a minister to see the vnfained conuersion of his people whereas alas men generally lie snorting in their corruptions and rather goe forward in them still then come to any amendment such is the wonderful hardnesse that hath possessed the hearts of most men He which hath but halfe an eie may see this to be true Oh! howe exceedes Atheisme in all places contempt of Gods worship prophanation of the sabbath the whordomes fornications the crueltie and oppression of this age crie to heauen for vengeance By these such like sinnes the world crucifies Christ againe For looke as Pilats souldiers with the wicked Iewes tooke Christ and stripped him of his garments buffeted him and slue him so vngodly men by their wicked behauiour strip him of al honour and slaie him againe If an infidel should come among vs yeeld himselfe to be of our religiō after he had seene the behauiour of men he would peraduenture leaue all religion for hee might say surely it seemes this God whome these men worship is not the true God but a God of licentious libertie And that which is more whereas at all times wee ought to shewe our selues newe creatures and to walke worthie of our Sauiour and redeemer and therefore also ought to rise out of our sinnes and to liue in righteousnes and true holinesse yet we for the most part goe on still forward in sinne and euery day goe deeper then other to hel-ward This hath beene heretofore the common practise but let vs nowe learne after the example of Christ beeing quickened and reuiued by his grace to endeauour our selues especially to come out of the graue of sinne and learne to make conscience of euery bad action True it is a Christian man may vse the creatures of God for his delight in a moderate and godly manner but Christ neuer gaue libertie to any to liue licentiously for he that is free is yet seruant vnto Christ as Paul saith and therefore we must not enterprise any thing but that which may be a worke of some good dutie vnto God to which ende the Apostle saith Awake thou that sleepest and stand vp from the dead and Christ shall giue thee life If this will not mooue vs yet let the iudgements of God drawe vs hereunto Blessed is he saith the holy Ghost that hath part in the first resurrection for on such the second death hath no power where mention is made of a double death the first is the separation of soule and bodie the second is the eternal condemnation of soule and bodie in hell fire Would we nowe escape the second death after this life we must then labour in this life to be partakers of the first resurrection and that on this manner Looke what sinnes we haue liued in heretofore we must endeauour to come out of them all and lead a better life according to all the commandements of God But if it be so that ye wil haue no care of your own soules goe on hardly to your owne perill and so yee shall be sure to enter into the second death which is eternall damnation Secondly we are taught by the example of Saint Paul to labour aboue all things to know Christ and the vertue of his resurrection And this we shall doe when we can say by
that by reason of this confusion men can not possibly rise with their owne bodies Ans. Howesoeuer this is impossible with men yet it is possible with God For he that in the beginning was able to create all things of nothing is much more able to make euery mans bodie at the resurrection of his owne matter and to distinguish the dust of mens bodies from the dust of beasts and the dust of one mans bodie from another The goldsmith by his art can sunder diuers mettals one frō another some men out of one mettall can drawe another why then should we thinke it vnpossible for the almightie God to doe the like It may bee further obiected thus A man is eaten by a woolfe the woolfe is eaten by a Lyon the Lyon by the foules of the aire the foules of the aire eaten againe by men againe one man is eaten of another as it is vsuall among the Cannibals Nowe the bodie of that man which is turned into so many substances especially into the bodie of another man cannot rise againe and if the one doeth the other doeth not Ans. This reason is but a cauill of mans braine for wee must not thinke that whatsoeuer entreth into the bodie and is turned into the substance thereof must rise againe and become a part of the bodie at the daie of iudgement but euery man shall then haue so much substance of his owne as shall make his bodie to be entire and perfect though another mans flesh once eaten bee no part thereof Againe it is vrged that because flesh and blood cannot enter into the kingdome of God therefore the bodies of men shall not rise againe Ans. By flesh and blood is not meant the bodies of men simply but the bodies of men as they are in weaknesse without glorie subiect to corruption For flesh and blood in Scripture signifies sometime the originall sinne and corruption of nature and sometime mans nature subiect to miseries and infirmities or the bodie in corruption before it be glorified and so it must bee vnderstood in this place Lastly it is obiected that Salomon saith The condition of the children of men and the condition of beasts are euen as one condition Nowe beasts rise not againe after this life and therefore there is no resurrection of men Ans. In that place Salomon expoundeth himselfe They are like in dying for so he saith as the one dieth so dieth the other he speaketh not of their estate after death The second point to be considered is the cause of the resurrection In mankind we must consider two parts the Elect and the Reprobate and they both shall rise againe at the day of iudgement but by diuers causes The godly haue one cause of their resurrection and the vngodly another The cause why the godly rise againe is the resurrection of Christ yea it is the proper cause which procureth and effecteth their resurrection In the scripture Adam and Christ are compared togither and Christ is called the second Adam these were two rootes The first Adam was the roote of al mankinde and he conueieth sinne and by sinne death to all that sprang of him Christ onely excepted the second Adam which is the roote of all the Elect conueieth life both in bodie and soule to all that are vnited to him and by the vertue of his resurrection they shal rise againe after this life For looke as the power of the godhead of Christ when he was dead in the graue raised his bodie the third day so shall the same power of Christ his godhead conuey it selfe vnto all the faithfull which euen in death remaine vnited vnto him and raise them vp at the last daie And for this cause Christ is called a quickening spirit Nowe the cause why the wicked rise againe is not the vertue of Christs resurrection but the vertue of Gods curse set downe in his word In the daie that thou shalt eate of the tree of the knowledge of good and euill thou shalt die the death that is a double death both of bodie and soule And therefore they arise onely by the power of Christ as hee is a iudge that this sentence may be verified on them and that they may suffer both in bodie and soule eternall punishment in hell fire Furthermore S. Iohn setteth downe the outward meanes whereby the dead shal be raised namely the voice of Christ The houre shall come saith he in which all that are in the graues shall heare his voice and they shall come forth For as hee created all things by his word so at the day of iudgement by the same voice all shall be raised againe This may bee a good reason to mooue vs to heare the ministers of God reuerently for that which they teach is the very word of God and therefore we are to pray that it may be as effectuall in raising vs vp from the graue of sinne in this life as it shall bee after this life in raising vs vp from the graue of death vnto iudgement Thirdly we are to consider what manner of bodies shall rise at the last day Ans. The same bodies for substance this Iob knew well when he said I shall see him at the last daie in my flesh whome I my selfe shall see and none other for me with these same eies Neuerthelesse the bodies of the elect shall be altered in qualitie being made incorruptible and filled with glorie The last point to be considered is the ende why these bodies shall rise againe The principall end which God intendeth is his owne glorie in the manifestation of his iustice and mercie Nowe at the last daie when all men shall be raised to iudgement by the voice of Christ the godly to life and the wicked to condemnation there shal be a full manifestation both of his mercy and iustice and therefore by consequent a full manifestation of his glorie Thus much for the doctrines touching the Resurrection now followe the vses First it serueth wonderfully for the comfort of all Christian hearts Dauid speaking not onely of Christ but also of himselfe saith most notably Mine heart is glad my tongue reioiceth and my flesh also doth rest in hope Why so For saith he thou shalt not leaue my soule in graue neither wilt thou suffer thy holy one to see corruption Though the daies of this life be daies of woe and miserie yet the day of the resurrection shall bee vnto all the children of God a time of reioicing and felicitie as Peter saith it is the time of refreshing Whosoeuer is now an hungred shall then eate and be filled with the fruite of the tree of life and whosoeuer is now naked shall be then cloathed with the white garments dipped in the blood of the Lambe and whosoeuer is nowe lame shall haue all his members restored perfectly And as this daie is ioyfull to the godly so on the contrarie it is a daie of woe and
not except we would say that Christ redeemed his owne humanitie which cannot be any waies possible II. Euery woman doth partake the humane nature of euery man yet is not euery man each womans husband but hers alone with whome by the couenant in matrimorie he is made one flesh and in like sort Christ did by his incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take also vpon him mans nature and that common to all Adams progenie yet is he the husband of his Church alone by another more peculiar coniunction namely the bond of the spirit and of faith And by it the Church is become flesh of his flesh and bone of his bone Eph. 5.20 And therefore shee alone may iustly claime title to the death of Christ and al his merits Obiection II. Christs redemption is as generall as Adams fall was and therfore it appertaineth to all Adams posteritie Answer Adam was a type of Christ and Christ a counter-type correspondent to Adam Adam was the roote of all his successors or all that should come of him from the which first Adam was sinne and death deriued againe Christ he is also a roote but of the elect onely and such as beleeue to whome from him proceede righteousnes and life eternall He cannot be said to bee the roote of all and euery singular man because that all doe not drinke and receiue this his righteousnesse and life neither are they actually by him made righteous Romans 12.17.19 Obiect The benefit of Christs death redounded to all Answer It did to all that beleeue For as Adam destroyed all those that were borne of him so Christ doth iustifie and saue all those that are borne anewe by him and none other Obiect If thaâ— Adams sinne destroyed all and Christs merit doth not saue all then is Adams sinne more forcible to condemne then Christs mercie is to saue Answer We must not esteeme of the mercie of Christ by the number of men which receiue mercie for so indeede I grant that as Adams fall made all vniust so the mercie of Christ and his redemption should actually iustifie all but we muâ—t rather measure it by the efficacie and dignitie thereof then by the number on whom it is bestowed For it was a more easie thing to destroy all by sinne then by grace to saue but one Man being but meere man could destroy all but to saue euen one none could doe it but such an one as was both God and man Obiect III. Many places of Scripture there are which affirme this that the benefit of Christs death doth appertaine vnto all Rom. â—1 God hath shutte vp all vnder sinne that he might haue mercie vpon all 1. Tim. 2.4 God would haue all men to bee saued 2. Pet. â— 9 God would not haue any to perish but all come to repentance Answer I. You must vnderstand all that beleeue as it is Math. 11.28 All that are wearie and heauie laden Ioh. 3.6 All that beleeue Gal. 3.23 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them which beleeue Act. 10.43 All which beleeue And surely there is as well a generalitie of them that beleeue as of the whole world II. We may vnderstand by all of all sorts some not euery singular person of all sorts So Reuel 5.9 Christ is said to haue redeemed some out of euery kinred and tongue and people and nation And Gal. 3.28 There is neither Iew nor Grecian neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Matth. 4. Christ is said to haue healed euery disease that is euery kind of disease And Augustine to this purpose hath a fit rule All is often vsed for many as Rom. 5.18,19 Augustine in his Manuel to Laur. chap. 103. It is thus saide saith Augustine God would haue all to be saued not because there was no man which he would haue damned who therefore would not doe miracles amongst them which would as he saith haue repented if he had done miracles but that by all men we should vnderstand all sorts of men howsoeuer distinguished whether Kings priuate persons c. And in his booke de Corrept gratia chap. 14. It is saide he would haue all to be saued so as we must vnderstand all such as are predestinate to be saued because amongst them there are all sorts of men as he said to the Pharises You tythe euery hearb III. These two to be willing to saue man and that he should come to the sauing knowledge of the truth are inseparably vnited together 1. Tim. 2.4 But the second we see doth not agree to all and euery singular person therefore the first cannot Obiect IV. In many places of Scripture Christ is said to redeeme the world as 1. Ioh. 2.2 He is a propitiation for the sinnes of the whole world Ans. This word world signifieth I. the frame of heauen and earth II. All men both good and bad together III. The companie of vnbeleeuers and malignant haters of Christ. IV. The congregation of the Elect dispersed ouer the face of the whole earth and to be gathered out of the same In this fourth signification we must vnderstand such places as are aboue mentioned Abraham is called the heire of the world Rom. 4.13 that is of many nations Gen. 17.45 Obiect V. God will not the death of a sinner but rather that he repent and liue Ezech. 18.23 Answer Augustine in his 1. booke to Simplicius 2. quest answereth this question You must saith he distinguish betwixt man as he is borne man and man as he is a sinner For God is not delighted with the destruction of man as he is maÌ„ but as he is a sinner neither wil he simply the death of any as he is a sinner or as it is the ruine and destruction of his creature but in that by the detestation and reuenge of sinne with eternall death his glorie is exceedingly aduanced God therefore will the death of a sinner but as it is a punishment that is as it is a meanes to declare and set out his diuine iustice and therfore it is an vntruth for a man to say that God would haue none condemned For whereas men are once condemned it must be either with Gods will or without it if without it then the will of God must needes suffer violence the which to affirme is great impietie if with his will God must needes change his sentence before set downe but we must not presume to say so Obiect VI. God is the Father of all Malach. 2.10 Ans. This place is meant of Gods Church out of which all men standing in that corrupt estate by AdaÌ„ are the children of wrath and of the deuill Eph. 2.2 Ioh. 8.44 Obiect VII If God did elect some and reiect others he must needes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a respecter of persons Ans. I. One is said then to accept or haue respect of persons when as he
Adam 1. Cor. 15.45 The conclusion If we should graunt this doctrine to be true then must we needes allow of these absurdities in diuinitie which follow I. That God would haue all and each singular man to be saued and withall he would haue some ordained to hatred and perdition or That in regard of God all men are elected and redeemed but in regard of the euent many perish II. The guilt of Adams sinne must not be imputed to any one of his posteritie because that God hauing mercie of all generally in Christ did take into the couenant of reconciliatioÌ„ all mankind Now if but the guiltines of Adams fall be taken away the punishment forthwith ceaseth to be a punishment and corruption it selfe is by little and little abolished in all men CHAP. 55. Of the state and condition of the Reprobates when they are dead THe death of the Reprobate is a separation of the bodie and the soule of the bodie that for a time it may lie dead in the earth of the soule that it may feele the torments of hell euen vntill the time of the last iudgement at which time the whole man shall be cast into the most terrible and feareful fire of hell 1. Pet. 3.19 By the which he also went and preached vnto the spirits that are in prison Luk. 8. 2. Pet. 2.4 For if God spared not the Angels that sinned but cast them downe into hell and deliuered them into chaines of darknes to be kept vnto damnation c. The reprobate when they die doe become without sense and astonished like vnto a stone or els they are ouerwhelmed with a terrible horrour of conscience and despairing of their saluation as it were with a gulfe of the sea ouer turning them 1. Sam. 25.37 Then in the morning when the wine was gone out of Nabal his wife told him those wordes and his heart died within him and he was like a stone 38. And about ten daies after the Lord smote Nabal that he died Mat. 27.5 And when he had cast downe the siluer pieces in the temple he departed and went and hanged himselfe CHAP. 56. Of the condemnation of the Reprobates at the last iudgement IN the last iudgement at the sound of the trumpet the liuing beeing striken with horrour and feare shall be changed in a moment the dead shall rise againe to condemnation both the liuing and the dead shall then haue immortall bodies but without glorie and they standing vpon the earth at the left hand of Christ the Iudge shall heare the sentence of condemnation Depart from me ye cursed into euerlasting fire which is prepared for the deuil and his angels Ioh. 5.29 And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Matth. 25. 41. 1. Thess. 4. 16. For the Lord himselfe shall descend from heauen with a shout and with the voice of the Archangel and with the trumpet of God and the dead in Christ shall rise first 17. Then shall we which liue and remaine be caught vp with theÌ„ also in the cloudes to meete the Lord in the ayre and so shal we be euer with the lord CHAP. 57. Of the estate of the Reprobates in hell AFter that the sentence of condemnaâ—â—on is pronounced then followeth euerlasting death whereof this is the estate I. The Reprobates are separated from the presence and glorie of God II. They are punished with eternall confusion most bitter reproches because all their secret wickednesses and sinnes are reuealed 2. Thess. 1.9 Which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Math. 5.8 Blessed are the pure in heart for they shall see God 1. Ioh. 2.28 And now little children abide in him that when he shall appeare we may be bold and not be ashamed before him at his comming III. They haue fellowship with the diuell and his angels Math. 25.41 IV. They are wholly in bodie and soule tormented with an incredible horrour and exceeding great anguish through the sense and feeling of Gods wrath powred out vpon them for euer Esai 66. 24. And they shall goe forth and looke vpon the carkases of men that haue transgressed against me for their worme shall not die neither shall their fire be quenched and they shall be an abhorring vnto all flesh Hereupon is the punishment of those that are condemned called Hell fire a worme weeping and gnashing of teeth vtter darknesse c. Rev. 21.8 But the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and idolaters and all lyers shal haue their part in the lake which burneth with fire and brimstone which is the second death Math. 13.42 And shall cast them into a furnace of fire therâ— shall be weeping and gnashing of teeth Esai 66. 24. A Corollarie ANd this is the full execution of Gods decree of reprobation whereby appeareth the great iustice of God in punishing sinne from whence also commeth Gods glorie which he propoundeth to himselfe as the last chiefest end in all these things Therefore let euery Christian propound the same end vnto himselfe Rom. 9.14 What shall we say then is there vnrighteousnesse with God God forbid 15. For he said to Moses I will haue mercie on him to whome I will shew mercie and will haue compassion on him on whome I will haue compassion 16. So then it is not in him that willeth nor in him that runneth but in God that sheweth mercie 17. For the Scriptures saith vnto Pharaoh For this same purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared throughout all the earth 1. Cor. 10.31 Whether therefore ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God CHAP. 58. Of the application of Predestination THe right applying of Predestination to the persons of men is very necessarie and it hath two parts The first is the iudgement of particular predestination and the second is the vse of it The iudgement and discerning of a mans owne predestination is to be performed by meanes of these rules which follow I. The Elect alone and all they that are elect not onely may be but also in Gods good time are sure of election in Christ to eternall life 1. Corinth 2.12 2. Cor. 13.5 II. They haue not this knowledge from the first causes of Election but rather from the last effects thereof and they are especially two The testimonie of Gods spirit and the workes of Sanctification 2. Pet. 1. 10. Romans 8.16 III. If any doubt of this testimonie it will appeare vnto them whether it come from the Spirit of God or their owne carnall presumption First by a full perswasion which they shall haue for the holy Ghost will not barely say it but perswadeth such that thay are the children of God the which the flesh can not in any
we so poreblinde that we cannot discerne any blessing and prouidence of God in them Therefore let vs learne to looke vpon both ioyntly togither and so shall wee bee thankfull vnto God in prosperitie and patient in aduersitie with Iob and Dauid This lesson Paul learned I can be abased saith he and I can abound euery where in all things I am instructed both to be full and to be hungrie and to abound and to be in want Fourthly seeing Gods prouidence disposeth all things wee are taught to gather obseruations of the same in things both past and present that we may learne thereby to be armed against the time to come Thus Dauid when hee was to encounter with Goliah gathered hope and confidence to himselfe for the time to come by the obseruation of Gods prouidence in the time past for saith he when I kept my fathers sheepe I slue a lyon and a beare that deuoured the flocke nowe the Lord that deliuered me out of the paw of the lyon and out of the paw of the beare he will deliuer me out of the hand of this Philistim Fifthly because Gods prouidence disposeth all things when we make lawfull promises to doe any thing we must put in or at the least conceiue this condition if the Lord will for S. Iames saith that we ought to say If the Lord will and if we liue we will doe this or that This also was Dauids practise for to all the congregation of Israel he saide If it seeme good to you and if it proceede from the Lord our God we will send to and fro Sixtly seeing Gods prouidence is manifested in ordinary means it behooueth euery man in his calling to vse them carefully when ordinarie meanes be at hand wee must not looke for any help without them though the Lord be able to doe what he wil without meanes Ioab when many Aramites came against him he heartened his souldiers though they were but fewe in number bidding them be strong and valiant for their people and for the citties of their god and then let the Lord doe that which is good in his eies And our Sauiour Christ auoucheth it to be flat tempting of God for him to leape downe from the pinacle of the temple to the ground wheras there was an ordinarie way at hand to descend by staires Hence it appeares that such persons as wil vse no means whereby they may come to repent and beleeue doe indeede no more repent and beleeue then they can be able to liue which neither eate nor drinke And thus much of the duties Nowe followe the consolations first this very point of Gods speciall prouidence is a great comfort to Gods Church for the Lord moderateth the rage of the deuill and wicked men that they shal not hurt the people of God Dauid saith The Lord is at my right hand therefore I shall not slide And when Iosephs brethren were afraid because they had solde him into Egypt he comforteth them saying that it was God that sent him before them for their preseruation So king Dauid when his owne souldiers were purposed to stone him to death he was in great sorrow but it is said he comforted himselfe in the Lord his God Where we may see that a man which hath grace to beleeue in God and rely on his prouidence in all his afflictions and extremities shall haue wonderfull peace and consolation Before we can proceede to the articles which followe it is requisite that we should intreat of one of the greatest workes of Gods prouidence that can be because the opening of it giueth light to all that inâ—ueth And this worke is a Preparation of such meanes whereby God will manifest his iustice mercie It hath two parts the iust permission of the fall of maÌ„ the giuing of the CouenaÌ„t of grace For so Paul teacheth wheÌ„ he saith That god shut vp all vnder vnbeleefe that he might haue mercie vpon all And againe The scripture hath concluded all vnder sinne that the promise by the faith of Christ Iesus should be giuen to them that beleeue Touching the first that we might rightly conceiue of mans fall we are to search out the nature and parts of sinne Sinne is any thing whatsoeuer is against the will and word of God as S. Iohn saith Sinne is the transgression of the lawe And this definition Paul confirmeth when he saith that by the lawe comes the knoweledge of sinne and where no lawe is there is no transgression and sinne is not imputed where there is no lawe In sinne we must consider three things the fault the guilt the punishment The fault is the anomie or the inobedience it selfe and it comprehends not onely huge and notorious offences as idolatrie blasphemie theft treason adulterie and all other crimâ—s that the world criâ—s shame on but euery disordered thought affection inclination yea euery defect of that which the law requireth The guilt of sinne is whereby a man is guiltie before God that is bounde made subiect to punishment And here two questions must be skanned where man is bound and by what For the first Man is bound in conscience And hereupon the conscience of euery sinner sitts within his heart as a little iudge to tell him that he is bound before God to punishment For the second it is the order of diuine iustice set downe by God which bindes the conscience of the sinner before god for he is Creatour and Lord and man is a creature and therefore must either obey his will and commandementâ— or suffer punishment Nowe then by vertue of Gods lawe conscience bindes ouer the creature to beare a punishment for his offence done against God yea it tells him that he is in danger to be iudged and condemned for it And therefore the conscience is as it were the Lordes Sergeant to informe the sinner of the bond and obligation whereby he alwaies stands bound before God The third thing which followeth sinne is punishment and that is death So Paul saith The stipend of sinne is death where by death wee must vnderstand a double death both of bodie and soule The death of the bodie is a separation of the bodie from the soule The second death is a separation of the whole man but especially of the soule from the glorious presence of God I say not simplie from the presence of God for God is euery where but only from the ioyfull presence of Gods glorie Now these two deaths are the stipends or allowance of sinne and the least sinne which a man committeth doth deserue these two punishments For in euery sinne the infinite iustice of God is violated for which cause there must needes be inflicted an infinite punishment that there may be a proportion betweene the punishment and the offence And therefore that distinction of sinne which Papists make namely that some are in themselues veniall and some mortall is false and
him to whome it was due immediately the angel of the Lord smote him And so if Christ had bin but a meere man and not very god as he auouched vndoubtedly the hand of God would haue bin vpon him likewise for his confusion but when he suffred for vs and bare the punishment due for our sinnes he most triumphed And the iudgements of God were vpon Herod Pontius Pilate Caiphas and vpon all those that were enemies to him and to his Church afterward and that partly in life and partly in death Wherefore considering God cannot abide that his glorie should be giuen to any creature and seeing for that cause he takes reuenge on all those that exalt themselues to be gods it remaines that the testimony which Christ gaue of himselfe that he was God is vnfallibly true and without all question to be beleeued of vs. And to conclude I would haue all the deuills in hell with the cursed order of Lucians Porphyrians and Atheists whatsoeuer to answer â—his one point how it could come to passe that Christ by publishing the doctrine of the Gospel that is as contrarie to mans reason will and affections as water to fire should winne almost the whole world to become his disciples and to giue their liues for him vnlesse he were God indeede as he professed himselfe to be There be sundrie speciall reasons wherefore it was necessarie that Christ should be God I. There is none which can be a Sauiour of bodie and soule but God I euen I am the Lord and besides me there is no Sauiour And I am the Lord the God from the land of Egipt and thou shalt know no God but me for there is no Sauiour beside me II. There must be a proportion betweene the sinne of man and the punishment of sinne now the sinne of man in respect of the offence of the maiestie of God is infinite in that he is infinitely displeased with man for the breach of his law therefore the punishment of sinne must be infinite and hence it followeth that he which suffereth the punishment beeing man must withall be God that the manhood by the power of the Godhead may be supported that in suffering it may vanquish death and make a sufficient satisfaction III. He that must be a Sauiour must be able first to deliuer men from the bondage of their spirituall enemies namely sinne and Satan secondly to restore the image of God lost by the fall of Adam and to conferre righteousnes and life euerlasting thirdly to defend them from hel death damnation the flesh the deuill the world fourthly to giue them full redemption from all their miseries both in bodie and soule and to place them in eternall happines all which none can doe but he which is very God IV. It was the pleasure of God to shew his incomprehensible goodnes in this that his grace should not onely be equal to our sinne but also by many degrees goe beyond it And therefore the first Adam beeing but a meere man the second Adam must be both God and man that as the second was more excellent then the first so our comfort might be greater in our redemption by the second then our miserie and discomfort was by the fall of the first Hitherto we haue shewed how Christ is the sonne of God now let vs come to the second point namely that he is the onely sonne of God And he is so tearmed because he is the sonne of the father in a speciall manner so as nothing can be the sonne of God as he is Angels indeede are tearmed the sonnes of God but that is onely in respect of their creation all that beleeue in Christ are sonnes of God by adoption beeing receiued into the familie of God which is his church by the merit of Christ whereas by nature they were the children of wrath Christ also as he is man I say not his manhood which is a nature and no person is the sonne of God by the grace of personal vnion and not by nature or adoption Lastly Christ as he is the second person in trinitie thâ— eternall word of the father coeternall and consubstantiall with him is also the sonne of God But how neither by creation nor adoption nor by the vertue of personall vnion but by nature as he was begotten of the very substance of the father before all world and therefore he is called the proper and onely begotten sonne of God It may be obiected on this manner If the father beget the sonne he doth it either willingly or against his will if willingly theÌ„ the son is begotten by the free will of the father and no sonne by nature Ans. The father did communicate to the sonne his whole godhead willingly without coÌ„straint yet not by his will and therfore he is the Sonne of the father by nature not by will It may be further said that if Christ be the sonne of God by nature as he is the essentiall word of the father and by personall vnion as he is man then is hee not one but two sonnes Ans. As he is but one person so is he but one sonne yet not in one but in two respects two respects make not two thinges whereas one and the same thing not altered but still remaining one may admitte sundrie respects Thus much of the meaning of the third title nowe followe the comforts which may be gathered hence Whereas Christ Iesus is the sonne of God it serues as a meanes to make miserable and wretched sinners that are by nature the children of wrath and damnation to be the sonnes of God by adoption as S. Iohn testifieth Nowe what a benefit is this to be the childe of God no tongue can expresse Christ saith Blessed are the peacemakers but why are they blessed for saith he they shall be called the sonnes of God Whereby he testifieth that the right of adoption is a most excellent priuiledge not without cause For he which is the child of God is spiritually allied to Christ and to all the Saints and seruants of God both in heauen and earth hauing his owne redeemer for his elder brother and all his members as his brethren and sisters yea if we be Gods adopted children we are also heires euen heires of God and heires annexed with Christ. Well how great soeuer this prerogatiue is yet few there be that rightly way it consider of it Children of noble meÌ„ Princes heires are had in account and reputation of all men they are the verie speach and wonder of the worlde But it is a matter of no account to be the sonne of God and fellow-heire with Christ. The dearest seruants of God haue beene esteemed but as the offscouring of the worlde And no maruaile for they which are after the flesh sauour the thinges of the flesh Fewe men haue their vnderstandings inlightened to discerne of such spirituall things as these are therefore are they little or
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
we should walke in them And God hath chosen you to saluation through sanctification of the spirit and faith of the truth The Elect are vessells of honour and therefore all those that will be of the number of the Elect must carrie themselues as vessells of honour For so long as they lie in their sinnes they be like vessells of dishonour imploying themselues to the most base seruice that can be euen to the seruice of the deuill The sunne was ordained to shine in the day and the moone in the night and that order they keepe yea euery creature in his kinde obserueth the course appointed vnto it by creation as the grasse to grow and trees to bring forth fruit now the elect were ordained to this ende to lead a godly life and therefore if we would either perswade our selues or the world that we are indeede chosen to saluation we must be plentifull in all good workes and make conscience of euery euill way and to doe otherwise is as much as to chaunge the order of nature and as if the sunne should cease to shine by day and the moone by night Thirdly when God shall send vpon any of vs in this world crosses and afflictions either in bodie or in minde or any way else as this life is the vaile of miserie and teares and iudgement must beginne at Gods house we must learne to beare them with all submission and contentation of minde For whome God knew before them he hath predestinate to be made like vnto his sonne But wherein is this likenes Paul saith in the fellowship of his afflictions and in a conformitie to his death And the consideration of this that afflictions were ordained for vs in the eternall predestination of God must comfort our hearts and restraine our impatience so oft as we shall goe vnder the burden of them Hence againe we learne that they which perswade themselues that they are in the fauour of God because they liue at ease in wealth and prosperitie are farre deceiued For Saint Paul saith God suffereth with long patience the vessells of wrath prepared to destruction to make knowne his power and to shew forth his wrath on them This beeing so no man then by outward blessings ought to plead that he hath the loue of God Sheepe that goe in fat pastures come sooner to the slaughterhouse then those which are kept vpon the bare common and they which are pampered with the wealth of this world sooner forsake God and therefore are sooner forsaken of God then others Salomon saith No man knoweth loue or hatred that is by outward things for all things come alike to all the same condition is to the iust and to the vniust to the wicked and good to the pure and polluted Lastly it may be an offence vnto vs when we consider that the doctrine of the Gospel is either not knowne or else despised and persecuted of the whole world but we must stay our selues with this consideratiō that nothing comes to passe by chance that God knowes who are his and that there must be some in the world on whome God hath in his eternall counsell purposed to manifest his power and iustice Againe Ministers of the Gospel may be discouraged when after long preaching they see little or no fruit of their labours the people whome they teach remaining as blind impenitent and vnreformed as euer they were But they must also consider that it is the purpose of God to choose some to saluation and to refuse others and that of the first some are called sooner some later and that the second beeing left to themselues neuer come to repentance To this Paul had regard when he said If our Gospel be hid it is hid to them that perish And againe We are vnto God the sweete sauour of Christ in them that are saued and in them that perish Hitherto I haue deliuered the truth of this weightie point of religion which also is the doctrine of the church of England now it followeth that we should consider the falshoode Sundrie Diuines haue deuised and in their writings published a new frame or platforme of the doctrine of Predestination the effect whereof is this The nature of God say they is infinite loue goodnesse and mercie it selfe and therefore he propounds vnto himselfe an ende answerable thereunto and that is the communication of his loue and goodnesse vnto all his creatures Now for the accomplishing of this supreame and absolute ende he did foure things First he decreed to create man righteous in his owne image secondly he foresaw the fall of man after his creation yet so as he neither willed nor decreed it thirdly he decreed the vniuersall Redemption of all and euery man effectually by Christ so be it they will beleeue in him fourthly he decreed to call all and euery man effectually so as if they will they may be saued This beeing done he in his eternall counsel foreseeing who would beleeue in Christ did thereupon elect them to eternall saluation and againe foreseeing who would not beleeue but contemne grace offered did thereupon also decree to reiect them to eternall damnation This platforme howsoeuer it may seeme plausible to reason yet indeed it is nothing els but a Deuise of mans braine as will appeare by sundrie defects errours that be in it For first whereas it is auouched that Adams fall came by the bare prescience of God without any decree or will of his it is a flat vntruth The putting of Christ to death was as great a sinne as the fall of Adam nay in some respects greater Now that came to passe not onely by the foreknowledge of God but also by his determinate counsell And therefore as the Church of Ierusalem saith Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together to doe whatsoeuer thine hand and thy counsell had determined before to be done so may we say that Adam in his fall did nothing but that which the hand of God and his counsell had determined before to be done And considering the will of God extends it selfe to the least things that are euen to sparrowes whereof none doe light vpon the ground without our heauenly father how can a man in reason imagine that the fall of one of the most principall creatures that are shall fall out altogether without the will and decree of God And there can be nothing more absurd then to seuer the foreknowledge of God from his counsel or decree For by this meanes things shall come to passe God nilling or not knowing or not regarding them Now if any thing come to passe God nilling it then that is done which God would not haue done and to say so is to bereaue him of his omnipotencie And if we shall say that things fall out God not knowing of them we make him to be imprudent and denie his omniscience lastly if we shall say that
miserie to the vngodly as S. Iohn saith they that haue done euill shall come forth to the resurrection of condemnation If they might cease to liue after this life and die as the beast doth O theÌ„ it would be well with them for then they might haue an ende of their miserie but the wicked must after this life rise againe to condemnation which is the accomplishment of their eternall woe and wretchednes a rufull and dolefull case to consider and yet is it the state of all vnbeleeuing and vnrepentant sinners If a man were bidden to goe to bed that after hee had slept and was risen again he might go to execution it would make his heart to ake within him yet this yea a thousand fold worse is the state of all impenitent sinners they must sleep in the graue for a while theÌ„ rise againe that a secoÌ„d death may be inflicted vpon theÌ„ in bodie soule which is the suffering of the full wrath of God both in bodie soule eternally This being so let vs imbrace the good counsel of S. Peter who saith AmeÌ„d your liues turne that your sinnes may be done away when the time of refreshing shall come from the presence of the Lord. If a man die repeÌ„tant for his sinnes it is a day of refreshing but if he die in his sinnes impetent and hard hearted it is a day of eternal horrour desperation confusion Againe if we beleeue that our bodies shall rise againe after this life stand before God at the last daie of iudgement wee must daily enter into a serious consideration of this time and haue in minde that one daiâ— we must meet the Lord face to face A traueller comes into an Inne hauing but a penny in his purse he sits downe and cals for all store of prouision and dainties now what is to be thought of him surely in the iudgement of all men his behauiour betokens folly or rather madnes But why because he spendes freely and hath no regard to the reckening which must follow howe foolish then mad is the practise of euery man that liueth in his sinns bathing himselfe in his pleasures in this world neuer bethinking how he shal meet god at the last day of iudgement and thâ—re make reckening for all his doings An ancient diuine wâ—ites of himselfe that this saying ran in his minde and sounded alwaies in his eares Arise ye dead and come vnto iudgement And this ought alwaies to be sounding in our eares that while we haue time wee should prepare our selues to meete God at the last day Thirdly if we beleeue the resurrection of the bodie we are not to weepe mourne immoderatly for our friends deceased Our Sauiour Christ did weep for Lazarus and when Steuen was stoned to death certaine men that feared God buried him and made great lamentation for him and therefore mourning is not condemned and wee must not be as stockes that are bereft of all compassion yet remember we must what Saint Paul saith to thâ— Thessalonians I would not brethren haue you ignorant concerning those which are asleepe that ye sorrowe not as others which haue no hope For the godlie man properly dieth not but laies himselfe downe to take a sleepe after his manifolde labours in this life which beeing ended hee must rise againe to ioyes euerlasting and therefore we must needes moderate and mingle our mourning for the deceased with this and such like comforts Fourthly we are taught hence to labour and striue against the natural feare of death for if there be a resurrection of our bodies after this life then death is but a passage or middle way from this life to eternall life If a begger should be commanded to put off his old rags that he might be cloathed with rich costly garments would he be sorrie because he should stand naked a while til he were wholly bestripped of his rags No surely well thus doeth God when he calls a man to death he bids him put off his old rags of sinne and corruption and be cloathed with the glorious robe of Christs righteousnes and our abode in the graue is but for a space while corruption be put off This is Pauls argument saying Wee knowe that when our earthly house of this tabernacle shall be dissolued we haue a building giuen of God which is an house not made with hands but eternall in the heauens Fifthly whereas the godly are subiect to manifold afflictions and miseries both in bodie and minde in this life here they shall finde a sufficient staie to quiet and calme their mindes if they consider that after this short life is ended there will ensue a ioyfull resurrection Iob in the extremitie of all his temptations made this the comfort to his soule that one daie he should rise again in which he should enioy the glorious presence of his Creatour And the Holy Ghost saith that the seruants of God in the daies of Antiochus were racked and tormented and would not bee deliuered why so because they looked for a better resurrection Lastly the consideration of this point serueth to be a bridle to restraine a man from sinne and a spurre to make him goe forward in all godlines of life and conuersation Saint Paul had hope toward God that the resurrection of the dead should be both of the iust and vniust Nowe what did this mooue him vnto Marke Herein saith he that is in this respect I endeauour my selfe alwaies to haue a cleare conscience towards God and towards man And let vs for our partes likewise remember the last iudgement that it may bee a meanes to mooue vs so to behaue our selues in all our actions that wee may keepe a good conscience before God and before men and let it also be a bridle vnto vs to keepe vs backe from all manner of sinne For what is the cause why men daily defile their bodies soules with so many damnable practises without any remorse of conscience Surely they neuer seriously remember the daie of the resurrection after this life wherein they must stand before Christ to giue an account of that which they haue done in this life whether it be good or bad Thus much of the duties nowe marke it is further said The resurrection of the bodie If the bodie rise it must first fall Here then this point is wrapped vp as a confessed trueth that all men must die the first death And yet considering that the members of the Church haue the pardon of their sinns which are the cause of death it may bee demaunded why they must die Ans. Wee are to know that when they die death doth not seaze vpon them as it is in his own nature a curse for in that respect it was borne of Christ vpon the crosse and that for vs but for two other causes which we must thinke vpon as being speciall meanes to make a man willing to die I. They must
by his heauenly power maketh him to doe the good which he doth And as from the stocke sappe is deriued to the grift that it may liue and grow and bring forth fruit in his kind so doe all the faithfull that are grafted into Christ the true vine And as the grift loseth his wild nature and is changed into the nature of the stocke and bringeth forth good fruit so in like manner it is with them that are in Christ who by little and little are wholly renued from euill to good XXIII The Elect beeing thus ioyned vnto Christ receiue three wonderfull benefits from him Iustification Adoption Sanctification Iustification is when the Elect beeing in themselues rebellious sinners and therefore firebrands of hell fire and Gods owne enemies yet by Christ they are accepted of the Lord as perfectly pure and righteous before him XXIIII This Iustification is wrought in this manner Sinne is that which maketh a man vnrighteous the child of wrath vengeance In sinne there are three things which are hurtfull to man the first is condemnation which commeth of â—inne the second is actuall disobedience of the law in sinne the third is the root and fountaine of sinne originall corruption These are three deadly woundes and three running sores in the hearts and consciences of all sinners Now Christ Iesus is perfectly righteous and in him a sinner may finde three inestimable benefits answerable to the three former euills First the sufferings of Christ vpon the crosse sufficient for all mens sinnes Secondly the obedience of Christ in fulfilling the law Thirdly the perfect holines of the humane nature of Christ these are three soueraigne medecines to heale all wounded consciences and they are as three running streames of liuing water to bathe and to supple the bruised and contrite heart Now then commeth faith and first laieth hold of the sufferings of Christ and so a sinner is freed from the punishment and guilt of sinne and from eternall damnation thus the first deadly wound is cured Againe faith laieth hold on the perfect obedience of Christ in fulfilling the law and thus the second wound is cured Thirdly faith applieth the holines of Christs humane nature to the sinner and then he is accepted of God as perfectly righteous and so his third deadly wound is cured Thus a sinner is made righteous by the righteousnes of Christ imputed to him XXV From true iustification proceede many other benefits and they are either outward or inward Outward benefits are three The first is Reconciliation by which a man iustified is perfectly reconciled to God because his sinne is done away and he is arayed with the perfect righteousnes of Christ. The second is that afflictions to the faithfull are no punishments for sinne but onely fatherly and louing chastisments For the guilt and punishment of sinne was borne of Christ. Now therefore if a Christian be afflicted it is no punishment for then God should punish one fault twise once in Christ and the second time vpon the Christian which thing doth not agree with his iustice it remaineth therefore that afflictions are onely corrections in the faithfull The third benefit is that the man iustified doth deserue and merit at Gods hands the kingdom of heauen For being made perfectly righteous in Christ and by his righteousnes he must needs merit eternall life in and by the merits of Christ. And therefore Paul calleth it the iustification of life Rom. 5.18 XXVI Inward benefits proceeding from iustification are those which are inwardly â—elt in the heart and serue for the better assurance of iustification and they are principally fiue The â—irst is Peace and quietnes of conscience As all men naturally in Adam are corrupt so all men naturally haue corrupt and defiled consciences accusing them and arraigning them before Gods iudgement for their sinnes in such wise that euery suspition of death and feare of imminent daunger maketh a naturall man stand agast at his wits end knowing not what to doe but by faith in Christ the Christian is perswaded of remission of his sinnes and so the disquietnes of his conscience is appeased and he hath an inward peace in all extremities which can not be taken from him XXVII The slumbering and dead conscience is much like to the good conscience pacified many through ignorance take the one for the other But they may be seuered and discerned thus First let the beleeuing Christian examine himselfe whether his conscience was afflicted with the sense of Gods iudgements and pressed downe with the burthen of his sinne before he came to that quietnesse for then he may be in good hope that it was the Spirit of God who brought that peace because God hath promised That he will dwell with the humble and contrite to reuiue and quicken them But if he haue alwaies had that peace from the beginning of his daies he may easily deceiue himselfe by taking the numnesse and securitie of a defiled conscience for the true peace of conscience Secondly let him search from whence this peace of his conscience proceedeth For if it come from any thing else but from the certaintie of the remission of sinne it is no true peace as many flattering theÌ„selues in sinne dreaming of a pardon are thereupon quieted and the deuill is readie enough to put this into their minds but this can be no true peace Thirdly let him examine himselfe if he haue a care to keepe a good conscience which if he haue he hath also receiued from the Lord a good and a quiet conscience For if God bestow vpon any man a gift concerning his saluation he giueth him also a care to keepe it XXVIII The second inward benefit is An entrance into Gods fauour and a perseuerance in it which is indeede a wonderfull benefit When a man commeth into fauour with his Prince then he is bold to come vnto him and he may haue free accesse vnto his presence and he may sue to his Prince for any benefit or preferment whereof he standeth in neede may obtaine it before any other so they which are in Gods fauour by reason that they are freely pardoned and iustified in Christ doe boldly approach into Gods presence and they are readie to aske and sure to obtaine any benefit that is for their good The third is a spirituall ioy in their hearts euen then when they are afflicted because they looke certenly to obtaine the kingdome of heauen The fourth is that the loue of God is shed in the hearts of the faithfull by the holy Ghost that is that the holy Ghost doth make the faithfull very euidently to feele the loue of God towards them and doth as it were fill their hearts with it XXIX The second maine benefit is Adoption whereby they which are iustified are also accepted of God as his
terrible but it is false to them that bee in Christ to whome many things happen farre more heauie and bitter then death IV. Death at the first brought foorth sinne but death in the righteous by meanes of Christs death abolisheth sinne because it is the accomplishment of mortification And death is so far from destroying such as are in Christ that there can bee no better refuge for them against death for presently after the death of the bodie followes the perfect freedome of the spirit and the resurrection of the bodie V. Lastly death is a meanes of a Christian mans perfection as Christ in his owne example sheweth saying Beholde I will cast out deuills and will heale still to daie and to morrowe and the third I will bee perfected Nowe this perfection in the members of Christ is nothing els but the blessing of God the author of peace sanctifying them throughout that their whole spirits and soules and bodies may be preserued without blame to the comming of our Lord Iesus Christ. Nowe hauing often thus considered with my selfe of the excellencie of death I thought good to drawe the summe and cheife heads thereof into this small Treatise the protection and consideration whereof I commend to your Ladiship desiring you to accept of it and read it at your leisure If I be blamed for writing vnto you of death whereas by the course of nature you are not yet neere death Salomon will excuse me who saith that wee must remember our Creator in the daies of our youth Thus hoping of your H. good acceptance I pray God to blesse this my little labour to your comfort and saluation Septemb. 7. 1595. Your H. in the Lord W. Perkins ECCLESIASTES 7. 3. The day of death is better then the daie that one is borne THese words are a rule or precept laid downe by Salomon for weightie causes For in the chapters going before he sets forth the vanitie of all creatures vnder heauen and that at large in the very particulars Now men hereupon might take occasion of discontentment in respect of their estate in this life therefore Salomon in great wisdom here takes a new course in this chapter begins to lay downe certaine rules of direction and comfort that men might haue somewhat wherewith to arme themselues against the troubles and the miseries of this life The first rule is in this third verse that a good name is better then a pretious oyntment that is a name gotten maintained by godly conuersation is a speciall blessing of God which in the midst of the vanities of this life ministreth greater matter of reioycing and comfort to the heart of man then the most pretious oyntment can doe to the outward senses Now some man hauing heard this first rule concerning good name might obiect and say that renowme good report in this life affoards slender comfort considering that after it followes death which is the miserable end of all men But this obiection the wise man remooueth by a second rule in these words which I haue in hand saying that the daie of death is better then the daie that one is borne That we may come to the true proper sense of this precept or rule three points are to be considered First what is death here meÌ„tioned secondly how it can be truely said that the daie of death is better then the daie of birth thirdly in what respect it is better For the first death is a depriuation of life as a punishment ordained of God and imposed on man for his sinne First I say it is a depriuation of life because the verie nature of death is he absence or defect of that life which God vouchsafed man by his creation I adde further that death is a punishment more especially to intimate the nature and qualitie of death and to shewe that it was ordained as a meanes of execution of Gods iustice and iudgement And that death is a punishment Paul plainely auoucheth when hee saith that by one man sinne entred into the worlde and death by sinne And againe that death is the stipend wages or allowance of sinne Furthermore in euerie punishment there be three workers the ordainer of it the procurer and the executioner The ordainer of this punishment is God in the estate of mans innocency by a solemne lawe then made in these verie wordes In the daie that thou eatest thereof thou shalt die the death Genesis 2. â—7 But it may be alleadged to the contrarie that the Lord saith by the Prophet Ezechiel that hee will not the death of a sinner and therefore that hee is no ordainer of death The answere may easily bee made and that sundrie waies First the Lord speakes not this to all men or of all men but to his owne people the church of the Iewes as appeares by the clause perfixed Sonne of man say vnto the â—ouse of Israel c. Again the words are not spoken absolutely but only in waie of comparison in that of the twaine hee rather wills the conuersion and repentance of a sinner then his death and destruction Thirdly the verie proper meaning of the wordes importe thus much that God doeth take no delight or pleasure in the death of a sinner as it is the ruine and destruction of the creature And yet all this hinders not but that God in a newe regard and consideration may both will and ordaine death namely as it is a due and deserued punishment tending to the execution of iustice in which iustice God is as good as in his mercie Againe it may bee obiected that if death indeede had beene ordained of God then Adam should haue beene destroyed and that presently vpon his fall For the verie wordes are thus Whensoeuer thou shalt eate of the forbidden fruite thou shalt certainly die Ausvvere Sentences of Scripture are either Legall or Euangelicall the lawe and the Gospel beeing two seuerall and distinct parts of Gods worde Nowe this former sentence is Legall and must be vnderstood with an exception borrowed from the Gospell or the couenant of grace made with Adam and reuealed to him after his fall The exception is this Thou shalt certenly die whensoeuer thou eatest the forbidden fruite except I doe further giue thee a meanes of deliuerance from death namely the seed of the woman to bruise the serpents head SecoÌ„dly it may be answered that Adam and all his posteritie died and that presently after his fall in that his bodie was made mortall and his soule became subiect to the curse of the Lawe And whereas God would not vtterly destroy Adam at the very first but onely impose on him the beginnings of the first and second death he did the same in great wisdome that in the midst of his iustice he might make a way to mercie which thing could not haue beene if Adam had perished The executioner of this punishment is hee that doeth impose and inflict the same on man and that also is God
For the life of a Christian is nothing else but a meditation of death A notable practise hereof we haue in the example of Ioseph of Arimathea who made his tombe in his life time in the midst of his garden no doubt for this ende to put himselfe in minde of death and that in the midst of his delight and pleasures Heathen Philosophers that neuer knew Christ had many excellent meditations of death though not comfortable in regard of life euerlasting Now we that haue knowne and beleeued in Christ must goe beyond them in this point considering with our selues such things as they neuer thought of namely the cause of death our sinne the remedie thereof the cursed death of Christ cursed I say in regard of the kind of death and punishment laid vpon him but blessed in regard of vs. Thirdly we must often meditate on the presence of death which we do when by Gods grace we make an account of euery present day as if it were the present day of our death and recken with our selues when we goe to bedde as though we should neuer rise againe and when we rise as though we should neuer lie downe againe This meditation of death is of speciall vse and brings forth many fruits in the life of man And first of all it serues to humble vs vnder the hand of God Example we haue of Abraham who said Behold I haue begunne now to speake to my Lord and I am but dust and ashes Marke here how the consideration of his mortalitie made him to abase and cast downe himselfe in the sight of God and thus if we could recken of euery day as of the last day it would straightway pull downe our peacocks feathers and make vs with Iob to abhorre our selues in dust and ashes Secondly this meditation is a meanes to further repentance When Ionas came to Ninive and cried Yet fourtie daies and Ninive shall be destroyed the whole citie repented in sackâ—loath and ashes When Elias came to Ahab and told him that the dogges should eate Iesabel by the wall of Iesreel and him also of Ahabs stocke that died in the citie c. it made him to humble himselfe so as the Lord saith to Elias Seest thou how Ahab is humbled before me Now if the remembrance of death was of such force in him that was but an hypocrite how excellent a meanes of grace will it be in them that truly repent Thirdly this meditation seemes to stirre vp contentation in euery estate and condition of life that shall befall vs. Righteous Iob in the very midst of his afflictions comforts himselfe with this consideration Naked saith he came I forth of my mothers wombe and naked shal I returne againe c. blessed be the name of the Lord. And surely the often meditation of this that a man of all his abundance can carrie nothing with him but either a coffin or a winding sheete or both should be a forcible means to represse the vnsatiable desire of riches and the loue of this world Thus we see what an effectuall meanes this meditation is to encrease and further the grace of God in the hearts of men Now I commend this first dutie to your Christian considerations desiring the practise of it in your liues which practise that it may take place two things must be performed First labour to plucke out of your hearts a wicked and erronious imagination wherby euery man naturally blesseth himselfe and thinkes highly of himselfe and though he had one foote in the graue yet he perswades himselfe that hee shall not die yet There is no man almost so olde but by the corruption of his heart he thinks that he shall liue one yeare longer Cruell and vnmercifull death makes league with no man yet the Prophet Esay saith that the wicked maÌ„ makes a league with death How can this be there is no league made indeed but onely in the wicked imagination of man who falsly thinkes that death will not come neare him though al the world should be destroyed See an example in the parable of the rich man that hauing stored vp aboundance of wealth for many yeres said vnto his own soule Soule thou hast much goods laid vp for many yeres liue at ease eat drink take thy pastime wheras his soule was fetched away presently And seeing this naturall corruption is in euerie mans heart we must daily fight against it and labour by all might and maine that it take no place in vs for so long as it shall preuaile we shall bee vtterly vnfit to make any preparation to death Wee ought rather to endeauour to attaine to the minde and meditation of S. Hierome who testifieth of himselfe on this manner Whether I wake or sleepe or whatsoeuer I doe me thinks I heare the sound of the trumpet Rise ye dead and come to iudgement The second thing which we are to practise that we may come to a serious meditation of our owne endes is to make praier vnto God that we might bee inabled to resolue our selues of death continually Thus Dauid praied Lord make me to know mine ende and the measure of my daies let me knowe howe long I haue to liue And Moses Lord teach me to number my daies that I may apply mine heart vnto wisdome I may bee said What neede men pray to God that they might be able to number their daies cannot they of themselues recken a fewe yeares and daies that are able by art to measure the globe of the earth and the spheres of heauen and the quantities of the starres with their longitudes latitudes altitudes motions and distances from the earth No verely For howsoeuer by a generall speculation we thinke something of our endes yet vnles the spirit of God be our schoolemaster to teach vs our dutie we shall neuer be able soundly to resolue our selues of the presence and speedines of death And therefore let vs pray with Dauid and Moses that God would inlighten our minds with knowledge and fil our hearts with his grace that we might rightly consider of death and esteeme of it euerie daie and houre as if it were the day and houre of death The second dutie in this generall preparation is that euery man must daily indeauour to take away from his owne death the power and strength therof And I pray you marke this point The Philistims sawe by experience that Sampson was of great strength and therefore they vsed meanes to knowe in what part of his bodie it laie and when they found it to bee in the haire of his head they ceased not vntill it was cutte off In like manner the time will come when we must encounter hand to hand with tyranous and cruell death the best therefore is before hand nowe while wee haue time to search where the strength of death lies which beeing once knowne we must with speede cutte off his Sampsons lockes and bereaue him of his power
and put his houshold in order and went and hanged himselfe And the fiue foolish virgins contented themselues with the blasing lamps of a bare profession neuer seeking for the horne of lasting oyle of true and liuely faith that might furnish and trimme that lampe both in life death But let vs in the feare of God cast off this damnable folly first of all seeking the kingdome of God and his righteousnes and leading our liues in faith and obedience that we may die accordingly And thus much of the first point of doctrine namely that there is a certen way whereby a man may die well now I come to the second Whereas therefore Salomon saith that the day of death is better then the day of birth we are further taught that such as truly beleeue theÌ„selues to be the children of God are not to feare death ouermuch I say ouermuch because they must partly feare it partly not Feare it they must for two causes the first because death is the destruction of humane nature in a mans owne selfe and others in this respect Christ feared it without sinne and we must not feare it otherwise then we feare sicknes and pouertie and famine with other sorrowes of bodie and mind which god wil not haue vs to despise or lightly regard but to feele with some paine because they are corrections and punishments for sinne And he doth therefore lay vpon vs paines and torments that they may be feared and eschewed and that by eschewing them we might further learne to eschew the cause of them which is sinne and by experience in feeling of paine acknowledge that God is a iudge and enemie of sinne and is exceeding angrie with it The second cause of the feare of death is the losse of the Church or Commonwealth when we or others are depriued of them which were indeede or might haue bin an helpe stay and comfort to either of them and whose death hath procured some publike or priuate losse Againe we are not to feare death but to be glad of it and that for many causes First of all in it we haue occasion to shew our subiection and obedience which we owe vnto God when he calls vs out of this world as Christ saide Father not my will but thy will be done Secondly all sinne is abolished by death and we then cease to offend God any more as we haue done Thirdly the dead bodie is brought into a better condition then euer it was in this life for by death it is made insensible and by that meanes it is freed from all the miseries and calamities of this life and it ceaseth to be either an actiue or passiue instrument of sinne whereas in the life time it is both Fourthly it giues the soule passage to rest life and celestiall glorie in which we shall see God as he is perfectly know him and praise his name for euer keeping without intermission an eternall sabbath therefore Paul saith I desire to be dissolued and be with Christ for that is best of all Fifthly God exequutes his iudgements vpon the wicked and purgeth his Church by death Now in all these respects godly men haue cause not to feare and sorrow but to reioyce in their owne death and the death of others Thirdly if the day of death be so excellent yea a day of happines then it is lawfull to desire death and men doe not alwaies sinne in wishing for death Paul saith I desire to be dissolued and againe O miserable man who shall deliuer me from this bodie of death Yet this desire must not be simple but restrained with certaine respects which are these First death must be desired so far forth as it is a meanes to free vs from the corruption of our nature secondly as it is a meanes to bring vs to the immediate fellowship of Christ and God himselfe in heauen thirdly death may be lawfully desired in respect of the troubles and miseries of this life two caueats beeing obserued the first that this desire must not be immoderate the second it must be ioyned with submission and subiection to the good pleasure of God If either of these be wanting the desire is faultie and therefore Iob and Ieremie and Ionas failed herein because they desired death beeing carried away with impatience On the contrarie also a man may desire a continuance of life Ezechias praied and desired to liue when he heard the message of present death that he might doe seruice to God And Paul desired to liue in regard of the Philippians that he might further their faithâ— though in regard of himselfe to die was aduantage to him Lastly if death ioyned with reformation of life be so blessed then the death of the vnbeleeuing and vnrepentant sinner is euery way cursed most horrible Reasons are these First it is the destruction of nature and the wages of sinne Secondly in it there is no comfort of the spirit to be found no mitigation of paine and no good thing that may counterâ—aile the miseries thereof Thirdly that which is the most feâ—reful thing of all bodily death is the beginning os eternall death desperation and infernall torment without hope of deliuerance Therefore as I began so I end haue care to liue well and die well FINIS An addition of things that come to my minde afterward THe last combat with the deuill in the pang of death is oftentimes most dangerous of all For then he will not vrge men to desperation knowing that by this meanes he shall stirre them vp to resist him but he labours with them that they would not resist him when he assaults them and by this means he indeauours to extinguish hope And this is not done in any other temptation in which faith or hope alone are impugned whereas in this they are both impugned togither This must be thought vpon for when the deuills temptation is not to resist his temptation it is most deceitful of all and it is more easie to ouercome the enemie that compells vs to fight then him that disswades vs from it The temptation of M. Iohn Knox in the time of his death is worth the marking He lay on his death-bedde silent for the space of foure houres very often giuing great sighes sobbes and grones so as the standers by well perceiued that he was troubled with some grieuous temptation and when at length he was raised in his bedde they asked him how he did to whome he answered thus that in his life time he had indured many combats and conflicts with Sathan but that now most mightily the roaring lyon had assaulted him often said he before he set my sinnes before mine eyes often he vrged me to desperation often he laboured to intangle me with the delights of the world but beeing vanquished by the sword of the spirit which is the word of God he could not preuaile But now he assaults me another way for the wily serpent would perswade me that
that Christ crucified is thine beeing really giuen thee of God the father euen as truly as houses and land are giuen of earthly fathers to their children this thou must firmely hold and beleeue and hence is it that the benefits of Christ are before God ours indeede for our iustification and saluation The third point in liuely knowledge is that by all the affections of our hearts we must be carried to Christ and as it were transformed into him Whereas he gaue himselfe wholly for vs we can doe no lesse then bestow our hearts vpon him We must therefore labour aboue all following the Martyr Ignatius who said that Christ his loue was crucified We must value him at so high a price that he must be vnto vs better then ten thousand worldes yea all things which we enioy must be but as drosse and dung vnto vs in respect of him Lastly all our ioy reioycing comfort and confidence must be placed in him And that thus much is requisite in knowledge it appeares by the common rule of expounding Scripture that words of knowledge implie affection And indeede it is but a knowledge swimming in the braine which doth not alter and dispose the affections and the whole man Thus much of our knowledge Now follows the second point how Christ is to be knowne He must not be knowne barely as God or as man or as a Iew borne in the tribe of Iudah or as a terrible and iust iudge but as he is our Redeemer and the very price of our redemption and in this respect he must be considered as the common Treasurie and storehouse of Gods Church as Paul testifieth when he saith In him are all the treasures of knowledge and wisdome hid and againe Blessed be God which hath blessed vs with all spirituall blessings in Christ. And S. Iohn saith that of his fulnesse we receiue grace for grace Here then let vs marke that all the blessings of God whether spirituall or temporall all I say without exception are conuaied vnto vs from the Father by Christ and so they must be receiued of vs and no otherwise That this point may be further cleared the benefits which we receiue from Christ are to be handled and the manner of knowing of them The benefits of Christ are three his Merit his Vertue his Example The merit of Christ is the value and price of his death and Passion whereby any man is perfectly reconciled to god This recōciliation hath two parts Remission of sinnes and acceptation to life euerlasting Remission of sinnes is the remoouing or the abolishing both of the guilt and punishment of mans sinnes By guilt I vnderstand a subiection or obligation to punishmēt according to the order of diuine iustice And the punishment of sinne is the malediction or curse of the whole lawe which is the suffering of the first and second death Acceptation to life euerlasting is a giuing of right and title to the kingdome of heauen and that for the merit of Christs obedience imputed Now this benefit of reconciliation must be knowne not by conceit and imagination nor by carnall presumption but by the inward testimonie of Gods spirit certifying our consciences thereof which for this cause is called the spirit of Reuelation And that we may attaine to infallible assurance of this benefit we must call to mind the promises of the gospel touching remission of sinnes and life euerlasting this beeing done we must further striue and indeauour by the assurance of Gods spirit to apply them to our selues and to beleeue that they belong vnto vs and we must also put our selues often to all the exercises of inuocatiō and true repentance For in and by our crying vnto heauen to God for recōciliation comes the assurance thereof as Scriptures and Christian experience makes manifest And if it so fall out that any man in temptation apprehend and feele nothing but the furious indignation and wrath of God against all reason and feeling he must hold to the merit of Christ and knowe a point of religion hard to be learned that God is a most louing father to thē that haue care to serue him euen at that instant when he shewes himselfe a most fierce and terrible enemie From the benefit of reconciliation proceede foure benefits First that excellent peace of God that passeth all vnderstanding which hath sixe parts The first is peace with God the blessed Trinitie Rom. 5.1 Being iustified we haue peace with God The second peace with the good angels Ioh. 1. 51. Ye shall see the Angels of God ascending and descending vpon the sonne of man And that Angels like armies of souldiers in campe about the seruants of God and as nources beare them in their armes that they bee neither hurt by the deuill and his angels nor by his instruments it proceedes of this that they beeing in Christ are partakers of his merits The third is peace with all such as feare God and beleeue in Christ. This Esai foretold when hee saide that the woolfe shall dwell with the lambe and the leopard with the kidde and the calfe and the lyon and a fatte beast togither and that a little child should lead them c. 11. v. 6. The fourth is peace with a mans owne selfe when the conscience washed in the blood of Christ ceaseth to accuse and terrifie and when the will affections and inclinations of the whole man are obedient to the mind enlightned by the spirit word of God Coloss. 3. Let the peace of God rule in your hearts The fifth is peace with enemies and that two waies First in that such as beleeue in Christ seeke to haue peace with all men hurting none but doing good to all secondly in that God restraines the malice of the enemies and inclines their hearts to be peaceable Thus God brought Daniel into loue and fauour with the chiefe of the Eunuches The last is peace with all creatures in heauen and earth in that they serue for mans saluation Psal. 91.13 Thou shalt walke vpon the lyon the Aspe the yong lyon the dragō shalt thou tread vnder foot Hos. 2.18 And in that day will I make a couenant for them with the beasts of the field and with the foules of heauen Now this benefit of peace is knowne partly by the testimonie of the spirit and partly by a daily experience thereof The second benefit is a recouerie of that right and title which man hath to all creatures in heauen and earth and all temporall blessings which right Adam lost to himselfe and euery one of his posteritie 1. Cor. 3.22 Whether it be the world or life or death whether they be things present or things to come all are yours Nowe the right way of knowing this one benefit is this When God vouchsafeth meate drinke apparell houses lands c. we must not barely cōsider them as blessings of God for that very heathen men which knowe not Christ can doe but we must
most notable meanes to breede repentance and reformation of life in time to come For when wee begin to thinke that Christ crucified by suffering the first and second death hath procured vnto vs remission of all our sinnes past and freed vs from hellâ— death and damnation then if there be but a sparke of grace in vs we begin to be of another mind and to reason thus with our selues What hath the Lord bin thus mercifull vnto me that am in my selfe but a firebrand of hell as to free me from deserued destruction to receiue me to fauour in Christ yea no doubt he hath his name be blessed therefore I will not therefore sinne any more as I haue done but rather indeauour hereafter to keep my selfe from euery euill way And thus faith purifies both heart and life Thirdly when thou art in any paine of bodie or sickenes thinke how light these are compared to the agonie and bloodie sweat to the crown of thornes and nailes of Christ. When thou art wronged in worde or deede by any man turne thine eie to the crosse consider howe meekely he suffered all abuses for the most part in silence praied for them that crucified him When thou art tempted with pride or vaine-glorie consider how for thy proper sins Christ was despised and mocked and condemned among theeues When anger and desire of reuenge inflame thine heart think how Christ gaue himself to death to saue his enemies euen then when they did most cruelly intreat him shed his blood and by these meditations specially if they be mingled with faith thy minde shall be eased Thus we see how Christ crucified is to be known and hence ariseth a threefold knowledge one of God the second of our neighbours the third of our selues Touching the first if we would know the true God aright and know him to our sahiation we must knowe him only in Christ crucified God in himselfe and his owne maiestie is inuisible not onely to the eies of the bodie but also to the vere minds of men and he is reuealed to vs only in Christ in whom he is to be seene as in a glasse For in Christ he setteth forth and giues his iustice goodnes wisdome and himselfe wholly vnto vs. For this cause he is called the brightnes of the glorie and the ingrauen forme of the person of the father Heb. 1. 3. and the image of the inuisible God Coloss. 1.15 Therfore we must not know god and seeke him any where else but in Christ and whatsoeuer out of Christ comes vnto vs in the name of God is a flat idol of mans braine As for our neighbours those especially that are of Christs Church they are to be known of vs on this manner When we are to doâ— any dutie vnto them we must not barely respect their persons but Christ crucified in them them in Christ. When Paul persecuted such as called on the name of Christ he theÌ„ fâ—om heaueÌ„ cried Saul Saul why persecutest thou me Here then let this be marked that when the poore comes to vs for releefe it is Christ that comes to our dores and saith I am hungrie I am thirstie I am naked and let the bowels of compassion be in vs towards them as towards Christ vnles we wil heare that fearefull sentence in the day of iudgement Go ye cursed into hell c. I was hungrie and ye fed me not I was naked and ye did not cloath me c. Thirdly the right knowledge of our selues ariseth of the knowledge of Christ crucified in whom and by whome we come to know fiue speciall things of our selues The first how grieuous our sinnes are and therefore howe miserable we are in regard of them If we consider our offences in themselues as they are in vs we may soone be deceiued because the conscience being corrupted often erreth in giuing testimonie and by that meanes maketh sinne to appeare lesse then it is indeede But if sinne be considered in the death passion of Christ whereof it was the cause and the vilenes thereof measured by the vnspeakable torments endured by the sonne of God and if the greatnesse of the offence of man be esteemed by the endlesse satisfaction made to the iustice of God the least sinne that is will appeare to bee a sinne indeed and that most grieuous and ougly Therefore Christ crucified must bee vsed of vs as a myrrour or looking glasse in which we may fully take a view of our wretchednes and miserie and what we are by nature For such as the passion of Christ was in the eies of men such is our passion or condition in the eies of God and that which wicked men did to Christ the same doeth sinne and Satan to our very soules The second point is that men beleeuing in Christ are not their owne or lords of themselues but wholly both bodie and soule belong to Christ in that they were giuen to him of God the father and he hath purchased them with his owne blood 1. Cor. 3. Ye are Christs and Christs Gods Hence it commeth to passe which is not to be forgotten that Christ esteemeth all the crosses and afflictions of his people as his own proper afflictions Hence againe we must learne to giue vp our selues both in body and soule to the honour and seruice of Christ whose we are The third is that euery true beleeuer not as he is a man but as hee is a newe man or a Christian hath his being and subsisting from Christ We are members of his bodie of his flesh and of his bone Eph. 5.30 In which words Paul alludes to the speech of Adam Gen. 3. Thou art bone of my bone and flesh of my flesh thereby he teacheth that as Eue was made of a ribbe taken out of the side of Adam so doeth the whole church of God and euery man regenerate spring and arise out of the blood that streamed from the heart and side of Christ crucified The fourth is that all good workes done of vs proceede from the vertue and merit of Christ crucified he is the cause of them in vs and we are the causes of them in and by him Without me saith he ye can do nothing and Euery branch that beareth no fruite in me marke well he saith in me he taketh away Ioh. 15.2 The fift point is that we owe vnto Christ an endles debt For he was crucified onely as our suretie and pledge in the spectacle of his passion we must consider our selues as the chiefe debters and that the very discharge of our debt that is the sinnes which are inherent in vs were the proper cause of all the endles paines and torments that Christ endured that he might set vs most miserable bankrupts at libertie from hell death and damnation For this his vnspeakable goodnes if we doe but once thinke of it seriously we must needs confesse that we owe our selues our soules and bodies and all that we haue as a
debt due vnto him And so soone as any man beginnes to know Christ crucified he knowes his owne debt and thinks of the paiment of it Thus we see howe Christ is to be knowne nowe wee shall not neede to make much examination whether this manner of knowing and acknowledging of Christ take any place in the world or no for fewe there be that knowe him as they ought The Turke euen at this verie daie knowes him not but as he was a prophet The Iewe scorneth his crosse and passion The Popish Churches though in word they confesse him yet doe they not knowe him as they ought The Friers and Iesuits in their sermons at this daie commonly vse the Passion as a meanes to stirre vp pietie and compassion towards Christ who beeing so righteous a man was so hardly intreated and to inflame their hearts to an hatred of the Iewes and Iudas and Pontius Pilate that put our blessed Sauiour to death but all this may be done in any other historie And the seruice of God which in that Church stands nowe in force by the Canons of the Councill of Trent defaceth Christ crucified in that the passions of martyrs are made meritorious and the very wood of the crosse their only help and the virgin Marie the Queene of heauen and a mother of mercie who in remission of â—innes may command her sonne and they giue religious adoration to dumme crucifixes made by the hand and art of man The common protestant likewise commeth short herein for three causes First whereas in word they acknowledge him to bee their Sauiour that hath redeemed them from their euill conuersation yet indeede they make him a patrone of their sinnes The thiefe makes him the receiuer the murderer makes him his refuge the adulterer be it spoken with reuerence vnto his maiestie makes him the baud For generally men walke on in their euill waies some liuing in this sinne some in that and yet for all this they perswade themselues that God is mercifull and that Christ hath freed them froÌ„ death and damnation Thus Christ that came to abolish sinne is made a maintainer thereof and the common pack-horse of the worlde to beare euery mans burden Secondly men are content to take knowledge of the merit of Christs passion for the remission of their sinnes but in the meane season the vertue of Christs death in the mortifying of sin and the blessed example of his passion which ought to be followed and expressed in our liues conuersations is little or nothing regarded Thirdly men vsually content themselues generally and confusedly to know Christ to be their redeemer neuer once seeking in euery particular estate and condition of life and in euery particular blessing of God to feele the benefit of his passion What is the cause that almost all the world liue in securitie neuer almost touched for their horrible sinnes surely the reason is because they did neuer yet seriously consider that Christ in the garden lay groueling vpon the earth sweating water blood for their offences Againe all such a by fraud and oppression or any kind of hard dealing sucke the blood of poore men neuer yet knewe that their sinnes drewe out the heart blood of Christ. And proud men and women that are puffed vp by reason of their attire which is the badge of their shame and neuer cease hunting after strange fashions doe not consider that Christ was not crucified in gay attire but naked that he might beare the whole shame and curse of the lawe for vs. These and such like whatsoeuer they say in word if we respect the tenour of their liues are flat enemies of the crosse of Christ and tread his pretious blood vnder their feete Now then considering this so weightie and speciall a point of religion is so much neglected O man or woman high or lowe young or olde if thou haue beene wanting this waie begin for verie shame to learne and learning truly to knowe Christ crucified And that thou maiest attaine to this behold him often not in the wooden crucifix after the Popish manner but in the preaching of the word and in the Sacraments in which thou shalt see him crucified before thine eies Gal. 3.1 Desire not here vpon earth to beholde him with the bodily eie but looke vpon him with the eie of true and liuely faith applying him and his merits to thy selfe as thine owne and that with broken and bruised heart as the poore Israelites stung with fierie serpents euen to death behelde the brasen serpent Againe thou must looke vpon him first of all as a glasse or spectacle in which thou shalt see Gods glorie greater in thy redemption then in thy creation In the creation appeared Gods infinite wisdome power and goodnesse in thy redemption by the passion of Christ his endlesse iustice mercie In the creation thou art a member of the first Adam and bearest his image in thy redemption thou art a member of the second Adam In the first thou art indued with naturall life in the second with spirituall In the first thou hast in the person of Eve thy beginning of the rib of Adam in the secoÌ„d thou hast thy beginning as thou art borne of God out of the blood of Christ. Lastly in the first god gaue life in commanding that to be which was not in the second he giues life not by life but by death euen of his owne forme This is the mysterie vnto which the angels themselues desire to looke into 1. Pet. 1.12 Secondly thou must behold him as the full price of thy redemption and perfect reconciliation with God and pray earnestly to God that hee would seale vp the same in thy verie conscience by his holy spirit Thirdly thon must behold Christ as an example to whome thou must conforme thy selfe by regeneration For this cause giue diligence that thou maist by experience say that thou art dead and crucified and buried with Christ and that thou risest againe with him to newnesse of life that he enlightens thy minde and by degrees reforms thy will and affections and giue thee both the wil and the deed in euery good thing And that thou maist not faile in this thy knowledge read the historie of Christs passion obserue all the parts and circumstances thereof apply them to thy selfe for thy full conuersion When thou readest that Christ went to the garden as his custome was where the Iewes might soonest attach him consider that he went to the death of the crosse for thy sinnes willingly and not of constraint and that therefore thou for thy part shouldst doe him all seruice freely and frankely Psal. 110. 3. When thou hearest that in his agonie his foule was heauie vnto death know it was for thy sinnes and that thou shouldest much more conceiue heauines of heart for the same againe that this sorrow of his is ioy and reioycing vnto thee if thou wilt beleeue in him therefore Paul saith I say againe reioyce
in the Lord. When thou readest that in the garden he praied lying groueling on his face sweating water and blood beginne to thinke seriously what an vnspeakable measure of Gods wrath was vpon thy blessed Sauiour that did prostrate his bodie vpon the earth and cause the blood to follow and thinke that thy sinnes must needes be most heynous that brought such bloodie and grieuous paines vpon him Also thinke it a very shame for thee to carrie thy head to heauen with haughtie lookes to wallow in thy pleasures and to draw the innocent blood of thy poore brethren by oppression and deceit for whome Christ sweat water and blood and take an occasion from Christs agonie to lay aside the pride of thy heart to be ashamed of thy selfe to grieue in heart yea euen to bleede for thine owne offences casting downe and humbling thy selfe with Ezra saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for mine iniquities are increased and my trespasse is growne vp into heauen When thou readest that Christ was taken and bound thinke that thy very sinnes brought him into the power of his enemies and were the very bondes wherewith he was tyed thinke that thou shouldest haue beene bound in the very same manner vnlesse he had beene a suretie and pledge for thee thinke also that thou in the selfe â—ame manner art bound and tied with the chaynes of thine owne sinnes and that by nature thy will affections and whole spirit is tied and chained to the will of the deuill so as thou canst doe nothing but that which he willeth lastly thinke and beleeue that the bondes of Christ serue to purchase thy libertie from hell death and damnation When thou hearest that he was brought before Annas and Caiaphas thinke it was meete that thy suretie and pledge who was to suffer the condemnation due vnto thee should by the high Priest as by the mouth of God be condemned and woonder at this that the very coessentiall and eternall Sonne of God euen the very soueraigne Iudge of the world stands to be iudged and that by wicked men perswading thy selfe that this so great confusion comes of thy sinnes Whereupon beeing further amazed at thy fearefull estate humble thy selfe in dust and ashes and pray God so to soften thy stonie heart that thou maiest turne to him and by true faith lay hold on Christ who hath thus exceedingly abased himselfe that his ignominie may be thy glorie and his arraignment thy perfect absolution When thou readest that Barrabas the murderer was preferred before Christ though he exceeded both men and Angels in holinesse thinke it was to manifest his innocencie and that thy very sinnes pulled vpon him this shamefull reproch and in that for thy cause he was esteemed worse then Barrabas thinke of thy selfe as a most heynous and wretched sinner and as Paul saith the head of all sinners When thou readest that he was openly and iudicially condemned to the cursed death of the crosse consider what is the wrath and furie of God against sinne and what is his great and infinite mercie to sinners and in this spectacle looke vpon thy selfe and with grones of heart crie out and say O good God what settest thou heare before mine eyes I euen I haue sinned I am guiltie and worthie of damnation Whence comes this chaunge that thy blessed sonne is in my roome but of thy vnspeakable mercie Wretch that I am how haue I forgotten my selfe and thee also my God O sonne of God how long hast thou abased thy selfe for me Therefore giue me grace O God that beholding mine owne estate in the person of my Sauiour thus condemned I may detest and loath my sinnes that are the cause thereof and by a liuely faith imbrace that absolution which thou offerest me in him who was condemned in my stead and roome O Iesu Christ Sauiour of the world giue me thy holy and blessed Spirit that I may iudge my selfe and be as vile and base in mine owne eyes as thou wast vile before the Iewes also vnite me vnto thee by the same spirit that in thee I may be as worthie to be accepted before God as I am worthie in my selfe to be detested for my sinnes When thou readest that he was clad in purple and crowned with thornes mocked and spit vpon behold the euerlasting shame that is due vnto thee and be ashamed of thy selfe in this point conforme thy self to Christ be content as he was to be reproched abused and despised so it be for a good cause When thou readest that before his crucifying he was stript of al his cloathes thinke it was that he beeing naked might beare thy shame on the crosse and with his most pretious and rich nakednesse couer thy deformitie When thou readest the complaint of Christ that he was forsaken of his father consider how he suffered the pangs and torments of hell as thy pledge and surety Learne by his vnspeakable torments what a fearefull thing it is to sinne against God and begin to renounce thy selfe and detest thy sinnes and to walke as a child of light according to the measure of grace receiued When thou commest to die set before thine eyes Christ in the midst of all his torments on the crosse in beholding of which spectacle to thy endlesse comfort thou shalt see a paradise in the middest of hell God the father reconciled vnto thee thy Sauiour reaching out his hands vnto thee to receiue thy soule vnto him and his crosse as a ladder to aduance it to eternall glorie Wheras he cried aloud with a strong voice at the point of death it was to shew that he died willingly without violence or constraint from any creature and that if it had so pleased him he could haue freed himselfe from death and haue cast his very enemies to the very bottom of hell When thou readest that he commended his soule into the handes of his Father consider that thy soule also so be it thou wilt beleeue in him is deliuered vp into the hands of God and shall be preserued against the rage and malice of all thine enemies and hereupon thou maist be bolde to commend thy spirit into the hands of God the father When thou readest of his death consider that thy sinnes were the cause of it and that thou shouldest haue suffered the same eternally vnlesse the sonne of God had come in thy roome againe consider his death as a ransome and apprehend the same by faith as the meanes of thy life for by death Christ hath wounded both the first and second death and hath made his crosse to be a throne or tribunall seate of iudgement against all his and thine enemies When thou readest of the trembling of the earth at the death of Christ thinke with thy selfe it did in his kind as it were grone vnder the burden of the sinnes of men in the world and by his motion then it signified that euen
III. the fault or the offending of God vnder which I comprehend our Guiltinesse in Adams first offence as also the corruption of the heart which is a naturall inclination and pronenesse to any thing that is euill or against the lawe of God For the first we say that after baptisme in the regenerate the punishment of originall sinne is taken away There is no condemnation saith the Apostle to them that be in Iesus Christ. Rom. 8.1 For the second that is guiltines we further condescend say that is also taken away in them that are borne anew for considering there is no condemnation to them there is nothing to bind them to punishmeÌ„t Yet this caueat must be remembred namely that the guiltines is remooued from the person regenerate not from the sinne in the person but of this more afterward Thirdly the guilt in Adams first offence is pardoned And touching the corruption of the heart I auouch two things I. That that very power or strength whereby it raigneth in man is taken away in the regenerate II. That this corruption is abolished as also the fault of euery actuall sinne past so far forth as it is the fault and sinne of the man in whome it is Indeede it remaines till death and it is sinne considered in it self so long as it remaines but it is not imputed vnto the person and in that respect is as though it were not it beeing pardoned II. The dissent or difference Thus farre we consent with the Church of Rome nowe the difference betweene vs standes not in the abolishment but in the manner and the measure of the abolishment of this sinne Papists teach that Originall sinne is so farre forth taken away after baptisme me that it ceaseth to be a sinne properly and is nothing els but a want defect and weaknes making the heart fitte and readie to conceiue sinne much like tinder which though it be not fire of it selfe yet is it very apt and fit to coÌ„ceiue fire And they of the Church of Rome deny it to be sinne properly that they might vphold some grosse opinions of theirs namely that a man in this life may fullfill the lawe of God and doe good workes void of sinne that hee may stand righteous at the barre of Gods iudgement by them But wee teach otherwise that though originall sinne be taken away in the regenerate and that in sundrie respects yet doth it remaine in them after baptisme not onely as a want and weakenesse but as a sinne and that properly as may by these reasons be prooued Reason I. Rom. 7. 17. Paul saith directly It is no more I that doe it but sinne that dwelleth in me that is originall sin The Papists answer againe that it is so called improperly because it commeth of sinne and also is an occasion of sinne to be done But by the circumstances of the text it is sinne properly for in the wordes following Saint Paul saith that this sinne dwelling in him made him to doe the euill which he hated And. v. 24. he crieth out O wretched man that I am who shall deliuer me from this bodie of death whence I reason thus That which once was sinne properly and still remaining in man maketh him to sin and intangleth him in the punishment of sinne and makes him miserable that is sinne properly But originall sinne doth all these Ergo Reason II. Infants baptized and regenerate die the bodily death before they come to the yeares of discretion therefore originall sinne in them is sinne properly or else they should not die hauing no cause of death in them for death is the wages of sinne as the Apostle saith Rom. 6. 23. and Rom. 5. 12. Death entred into the world by sinne As for actuall sinne they haue none if they die presently after they are borne before they come to any vse either of reason or affection Reason III. That which lusteth against the spirit by lusting tempteth and in tempting intiseth and draweth the heart to sinne is for nature sinne it selfe but concupiscence in the regenerate lusteth against the spirit Gal. 5.17 and tempteth as I haue said Iam. 1.14 God tempteth no man but euery man is tempted when he is drawne away by his owne concupiscence and is inâ—â—sed then when lust conceiueth it bringeth forth sinne And therefore it is sinne properly such as the fruit is such is the tree August Concupiscence against which the spirit lusteth is sinne because in it there is disobedience against the rule of the minde and it is the punishment of sinne because it befalls man for the merits of his disobedience and it is the cause of sinne Reason V. The iudgement of the auncient Church August epist. 29. Charitie in some is more in some lesse in some none the highest degree of all which cannot be increased is in none as long as man liues vpon earth And as long as it may bee increased that which is lesse then it should be is in fault by which fault it is that there is no iust man vpon earth that doth good and sinneth not by which fault none liuing shall be iustified in the sight of God For which fault if we say we haue no sinne there is no trueth in vs for which also though we profit neuer so much it is necessary for vs to say forgiue vs our debts though all our words deedes and thoughts bee already forgiuen in baptisme Indeed Augustine in sundrie places seemes to denie concupiscence to be sinne after baptisme but his meaning is that concupiscence in the regenerate is not the sinne of the person in whome it is For thus he expounds himselfe This is not to haue sinne not to bee guiltie of sinne And the law of sinne in baptisme is remitted and not ended And Let not sinne raigne he saith not let not sinne be but let it not raigne For as long as thou liuest of necessity sinne will be in thy members at the least looke it raigne not in thee c. Obiections of Papists The arguments which the Church of Rome alleadgeth to the contrarie are these Obiect I. In baptisme men receiue perfect and absolute pardon of sinne and sinne beeing pardoned is taken quite away and therefore originall sinne after baptisme ceaseth to be sinne Ans. Sinne is abolished two waies first in regard of imputation to the person secondly in regard of existing and beeing For this cause God vouchsafeth to man two blessings in baptisme Remission of sinne and Mortification of the same Remission or pardon abolisheth sinne wholly in respect of any imputation thereof vnto man but not simply in regard of the beeing thereof Mortification therefore goeth further abolisheth in all the powers of body and soule the very concupiscence or corruption it selfe in respect of the beeing thereof And because mortification is not accomplished till death therefore originall corruption remaineth till death though not imputed Obiect II. Euery sinne is voluntarie but originall
all things were cheape 20 That drinking and bezeling in the alehouse or tauerne is good felowship and shewes a good kind nature and maintaines neighbourhoode 21 That a man may sweare by the Masse because it is nothing now and by r Ladie because shee is gone out of the countrie 22 That euery man must be for himselfe and God for vs all 23 That a man may make of his owne whatsoeuer he can 24 That if a man remember to say his praiers in the morning though hâ— neuer vnderstand them he hath blessed himselfe for all the day following 25 That a man praieth when he saith the ten Commandâ—ments 26 That a man eates his maker in the Sacrament 27 That if a man be no adulterer no thiefe nor murderer and doe no man harme he is a right honest man 28 That a man neede not haue any knowledge of Religion because he is not booke-learned 29 That one may haue a good meaning when he saith and doth that which is euill 30 That a man may goe to wizards called wisemen for counsell because God hath prouided a salue for euery sore 31 That ye are to be excused in all your doings because the best men are sinners 32 That ye haue so strong a faith in Christ that no euill companie can hurt you These and such like sayings what argue they but your grosse ignorance Now where ignorance raigneth there raignes sinne and where sinne raignes there the deuill rules and where he rules man are in a damnable case Ye will replie vnto me thus that ye are not so bad I would make you if neede be you can say the Creede the Lords prayer and the ten Commandements and therefore ye will be of Gods beleefe say all men what they will and you defie the deuill from yours hearts I answer againe that it is not sufficient to say all these without booke vnlesse ye can vnderstand the meaning of the words and be able to make a right vse of the Commandements of the Creede of the Lords prayer by applying them inwardly to your hearts and consciences and outwardly to your liues and conuersations This is the very point in which ye faile And for an helpe in this your ignorance to bring you to true knowledge vnfained faith and sound repentance here I haue set downe the principall point of Christian religion in sixe plaine and easie rules euen such as the simplest may easily learne and hereunto is adioyned an exposition of them word by word If ye doe want other good direction then vse this my labour for your instruction In reading of it first learne the sixe principles and when ye haue them without the booke and the meaning of them withall then learne the exposition also which beeing well conceiued and in some measure felt in the heart ye shall be able to profit by Sermons whereas now ye cannot and the ordinarie parts of the Catechisme namely the ten Commaundements the Creede the Lords prayer and the institution of the two Sacraments shall more easily be vnderstood Thine in Christ Iesus William Perkins The foundation of Christian religion gathered into sixe Principles The first Principle Question VVHat doest thou beleeue concerning God A. There is one God creator and gouernour of all things distinguished into the Father the Sonne and the holy Ghost Prooues out of the word of God 1. There is a God For the invisible things of him that is his eternall power and Godhead are seene by the creation of the world beeing considered in his workes to the intent that they should be without excuse Neuerthelesse he left not himselfe without witnesse in that he did good and gaue vs raine from heauen and fruitful seasons filling our hearts with food and gladnes 2. This God one Concerning therefore meat sacrificed to idols we knowe that an idol is nothing in the worlde and that there is none other God but one 3. He is creatour of all things In the beginning God created the heauen and the earth Through faith wee vnderstand that the world was ordained by the word of God so that the things which we see are not made of things which did appeare 4. He is gouernour of all things The eies of the Lord in euery place behold the euill and the good Yea and all the haires of your head are numbred 5. Distinguished into the Father the Sonne and the holy Ghost And Iesus when he was baptized came straight out of the water and loe the heauens were opened vnto him and Iohn sawe the spirit of God descending like a Doue and lighting vpon him And loe a voice came from heauen saying This is my beloued sonne in whome I am well pleased For there are three which beare record in heauen the Father the word and the holy Ghost and these three are one The second Principle Q. What dost thou beleeue coÌ„cerning man coÌ„cerning thine own selfe A. All men are wholly corrupted with sinne through Adams fall and so are become slaues of Sathan and guiltie of eternall damnation 1. All men are corrupted with sinne As it is written there is none righteous no not one 2. They are wholly corrupted Nowe the very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and bodie may be kept blamelesse vnto the comming of our Lord Iesus Christ. This I say therefore and testifie in the Lord that ye henceforth walke not as other Gentiles walke in vanitie of their minde Hauing their cogitation darkened and beeing strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart When the Lord sawe that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely euill continually 3. Through Adams fall Wherefore as by one man sinne entred into the worlde and death by sinne and so death went went ouer all men for so much as all men haue sinned 4. And so are become slaues of Sathan Wherein in time past ye walked according to the course of the worlde and after the prince that ruleth in the aire euen the spirit that nowe worketh in the children of disobedience For as much then as the children were partakers of flesh and blood he also himselfe likewise tooke part with them that hee might destroy through death him that had the power of death that is the deuill In whome the God of this world hath blinded the mindes that is of Infidels that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them 5. And guiltie of eternall damnation For as many as are of the workes of the Lawe are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the booke of the Lawe to doe them Likewise then as by the offence of
Dan. â—0 7 Thousand thousands ministred vnto him and ten thousand thousands stood before him Matth. 26.25 Thinkest thou I cannot praie to my father and he will giue me moe then twelue legions of Angels Heb. 12. 22. To the company of innumerable angels Fourthly they are in the highest heauen where they euer atteÌ„d vpon God and haue societie with him Mark 18.10 In heauen their Angels alwaies behold the face of my Father which is in heauen Psal. 68.17 The chariots of God are twentie thousand thousand Angels and the Lord is among them Mark 12.25 But are as Angels in heauen Fiftly their degree That there are degrees of Angels it is most plaine Colos 1.16 By him were all things created which are in heauen and in earth things visible and invisible whether they be thrones or dominions or principalities or powers Rom. 8.38 Neither Angels nor principalities nor powers c. 1. Thes. 4.16 The Lord shall descend with the voice of the Aarchangel and with the trumpet of God But it is not for vs to search who or how many bee of each order neither ought we curiously to enquire howe they are distinguished whether in essence or qualities Coloss. 2. 18. Let no man at his pleasure beare rule ouer you by humblenes of minde and worshipping of Angels advancing himselfe in those things which he neuer saw Sixtly their office Their office is partly to magnify God partly to performe his commandements Psalme 103. vers 20. 21. Praise the Lord ye his Angels that excell in strength that doe his commandement in obeying the voice of his vvorde Praise the Lord all ye his hostes ye his seruants that doe his pleasure Seuenthly The establishing of some Angels in that integritie in which they were created CHAP. 7. Of man and the estate of innocencie MAn after he was created of God was established in an excellent estate of innocencie In this estate seuen things are chiefly to be regarded I. The place The garden of Heden that most pleasant garden Gen. 2. 15. Then the Lord tooke the man and put him into the garden of Heden II. The integritie of mans nature Which was Ephâ— 4.24 Created in righteousnes and true holines This integritie hath two parts The first is wisdome which is true and perfect knoweledge of God and of his will in as much as it is to be performed of man yea and of the counsell of God in all his creatures Coloss. 3. 10. And haue put on the newe man which is renewed in knowledge after the image of him that created him Gen. chap. 2.19 When the Lord God had formed on the earth euery beast of the field and euery foule of the heauen he brought them vnto the man to see howe he would call them for howesoeuer the man called the liuing creature so was the name thereof The second is Iustice which is a conformitie of the will affections and powers of the body to the will of God III. Mans dignitie consisting of foure parts First his communion with God by which as God reioiced in his own image so likewise man was incensed to loue God this is apparent by Gods familiar conference with Adam Gen. 1.29 And God said Behold I haue giuen vnto you euery hearb bearing seede c. that shall be to you for meate Secondly his dominion ouer all the creatures of the earth Gen. 2. 19. Psal. 8.6 Thou hast made him Lord ouer the workes of thine hands hast set all things vnder his feet c. Thirdly the decencie dignitie of the bodie in which though naked as nothing was vnseemely so was there in it imprinted a princely maiestie Psal. 8. Thou hast made him little lower then then God and crowned him with glorie and worship Gen. 2.25 They were both naked and neither ashamed 1. Cor. 12.22 Vpon those members of the bodie which we thinke most vnhonest put we more honestie on and our vncomely parts haue more comelines on Fourthly labour of the bodie without paine or griefe Gen. 3. 17,19 Because thou hast obeyed the voice of thy wife c. cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life c. IV. Subiection to God whereby man was bound to performe obedience to the commandements of God which were two The one was concerning the two trees the other the obseruation of the Sabboth Gods commandement concerning the trees was ordained to make examination and triall of mans obedience It consisteth of two parts the first is the giuing of the tree of life that as a signe it might confirme to man his perpetuall abode in the garden of Heden if stil he persisted in his obedience Râ—uel 2. 7. To him that ouercoÌ„meth will I giue to eate of the tree of life which is in the midst of Paradise of God Prov. 3.18 Shee is a tree of life to them which lay hold on her and blessed is he that retaineth her The second is the prohibition to eate of the tree of the knowledge of good and euil togither with a commination of temporall and eternall death after the transgression of this commandement Gen. 2.17 Of the tree of the knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt die the death This was a signe of death and had his name of the euent because the obseruation thereof would haue brought perpetuall happines as the violation gaue experience of euill that is of all miserie namely of punishment and of guiltinesse of sinne Gods commandement concerning the obseruation of the Sabboth is that by which God ordained the sanctification of the Sabboth Gen. 2.3 God blessed the seauenth day and sanctified it V. His calling which is his seruice of God in the obseruation of his commandements the dressing of the garden of Heden Prov. 16.4 God made all things for himselfe Gen. 2.15 He placed him in the garden of Heden to dresse and keepe it VI. His diet was the hearbs of the earth and fruit of euery tree except the tree of the knowledge of good and euill Gen. 1.29 And God said Behold I haue giuen vnto you euery hearb bearing seede which is vpon all the earth and euery tree wherein is the fruit of a tree bearing seede that shall be to you for meate and chap. 3.17 But of the tree of knowledge of good and euill thou shalt not eate VII His free choice both to will and performe the commandement concerning the two trees and also to neglect and violate the same Whereby we see that our first parents were indeede created perfect but mutable for so it pleased God to prepare a way to the execution of his decree CHAP. 10. Of sinne and the fall of Angels THe fall is a reuolting of the reasonable creature from obedience to sinne Sinne is the corruption or rather depriuation of the first integritie More plainely it is a falling or turning from God binding the offendour by
forsaking Gods word and seeking other wisdome 4. Their pride in seeking to magnifie theÌ„selues and to become like God 5. Contempt of God in transgressing his commandements against their owne conscience 6. In that they preferre the diuell before God 7. Ingratitude who in as much as in them lieth expel Gods spirit dwelling in them and despise that blessed vnion 8. They murther both themselues and their progeniâ— III. The fruit or effects Out of this corrupt estate of our first parents arose the estate of infidelitie or vnbeleefe whereby God hath included all men vnder sinne that he might manifest his mercie in the saluation of some and his iustice in condemnation of others Rom. 11.32 God hath shut vp all men in vnbeleefe that he might haue mercie on all Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue In this estate we must consider sinne and the punishment of sinne Sinne is threefold The first is the participation of Adams both transgression and guiltinesse whereby in his finne all his posteritie sinned Rom. 5. 12. As by one man sinne enered into the world and by sinne death so death entred vpon all men in that all men haue sinned The reason of this is ready Adam was not then a priuate man but represented all mankinde and therefore looke what good he receiued from God or euill elsewhere both were common to others with him 1. Cor. 15.22 As in Adam all men die so in Christ all men rise againe Againe when Adam offended his posteritie was in his loynes from whoÌ„ they should by the course of nature issue and therefore take part of the guiltines with him Hebr. 7.9,10 And to say as the thing is Levi c. paied tithes to Melchisedec for he was yet in the loynes of his father Abraham when Melchisedec met him CHAP. 12. Of Originall sinne OVt of the former transgression ariseth another namely Originall sinne which is corruption ingendred in our first conception whereby euery facultie of soule and bodie is prone and disposed to euil Psal. 1.1 I was borne in iniquitie and in sinne hath my mother conceiued me Gen. 6. 5. Tit. 33. We our selues were in times past vnwise disobedient deceiued seruing the lusts and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another Hebr. 12.1 Let vs cast away euery thing that presseth downe and the sinne that hangeth so fast on By this we see that sinne is not a corruption of mans substance but onely of faculties otherwise neither could mens soules be immortal nor Christ take vpon him mans nature All Adams posteritie is equally partaker of this corruptioÌ„ the reason why it sheweth not it selfe equally in all is because some haue the spirit of sanctification some the spirit onely to bridle corruption some neither The propagation of sinne from the parents to the childreÌ„ is either because the soule is infected by the contagion of the body as a good ointment by a fustie vessell or because God in the very moment of creation and infusion of soules into infants doth vtterly forsake them For as Adam receiued the image of God both for himselfe and others so did he loose it from himselfe and others But whereas the propagation of sinne is as a common fire in a towne men are not so much to search howe it came as to bee carefull howe to extinguish it That wee may the better knowe originall sinne in the seuerall faculties of mans nature three circumstances must be considered 1. How much of Gods image we yet retaine 2. How much sinne man receiued from Adam 3. The increase thereof afterward I. In the minde The remnant of Gods image is certaine notions concerning good and euill as that there is a God and that the same God punisheth transgressions that there is an euerlasting life that we must reuerence our superiours not harme our neighbours But euen these notions they are both generall and corrupt and haue none other vse but to bereaue man of all excuse before Gods iudgement seat Rom. 1.19,20 That which may be known concerning God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power Godhead are seene by the creation of the world being considered in his works to the intent they should be without excuse Mens mindes receiued from Adam 1. IgnoraÌ„ce namely a want or rather a depriuation of knowledge in the things of God whether they concerne his sincere worship or eternall happines 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can hee know theÌ„ because they are spiritually discerned Rom. 8.7 The wisdome of the flesh is enimitie with God for it is not subiect to the law of God neither indeede can be II. Impotencie whereby the minde of it selfe is vnable to vnderstand spirituall things though they be taught Luk. 24.45 Then opened he their vnderstanding that they might vnderstand the Scriptures 2. Cor. 3.5 Not that we are sufficient of our selues to think any thing as of our selues but our sufficieÌ„cie is of God III. Vanitie in that the minde thinketh falsehood truth and trueth falsehood Eph. 4.7 Walke no more as other Gentiles in the vanitie of your vnderstanding 1. Cor. 1.21 It pleased God by the foolishnes of preaching to saue those which beleeue 23. We preach Christ crucified to the Iewes a stumbling blocke but to the Grecians foolishnes Prou. 14.12 There is a way which seemeth good in the eies of men but the end thereof is death IV. A naturall inclâ—nation onely to conceiue and deuise the thing which is euill Gen. 6.5 The Lord saw that the wickednes of man was great vpon earth all the imaginations of the thoughts of the heart were onâ—ly euill continually Iere. 4. 22. They are wise to doe euill but to do well they haue no knowledge Hence it is apparant that the originall and as I may say the matter of all heresies is naturally ingrafted in mans nature This is worthie the obseruation of students in diuinitie The increase of sin in the vnderstanding is 1. a reprobate sense when God withdraweth the light of nature Ioh. 12.40 He hath blinded their eies and hardened their harts least they should see with their eies vnderstaÌ„d with their harts and I should heale them and they be conuerted Rom. 1.28 As they regarded not to know God so God deliuered theÌ„ vp vnto a reprobate minde to do those things which are not conuenient 2. The spirit of slumber Rom. 11.8 God hath giuen them the spirit of slumber c. 3. A spirituall drunkennesse Esay 29.9 They are drunken but not with wine they stagger but not with strong drinke 4. Strong illusions 2. Thess. 2.11 God shall send them strong illusions they shall beleeue lies The remnant of Gods image in the conscience is an
a queene Luk. 18.11 The Pharisie standing thus praied to himselfe I thanke thee O God that I am not as other men extortioners vniust adulterers nor yet as this Publiâ—an vers 12. I fast twise in the weeke and giue tithe of all my possessions V. That the Gospell of Gods kingdome is meere foolishnes 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him VI. To thinke vncharitably malitiously of such as serue God sincerely Math. 12.24 When the Pharisies heard that they said he casteth not out diuels but by the prince of diuels Psal. 74.2 They said in their heartsâ— Let vs destroy them altogither VII To thinke the day of death farre off Esay 28.15 Ye haue said We haue made a couenant with death and with hell we are at agreement though a scourge runne ouer and passe through it shall not come at vs. VIII That the paines of hell may be eschewed in the place before mentioned they say With hell haue we made agreement IX That God will deferre his both particular and last generall comming to iudgement Luk. 12. 19. I will say vnto my soule soule thou hast much goods laid vp for many yeres and vers 45. If that seruaÌ„t say in his heart my master will deferre his comming c. Many carnall men pretend their good meaning but when God openeth their eies they shall see these rebellious thoughts rising in their minds as sparkles out of a chimney The actuall sinne of both wil and affections is euery wicked motion inclination and desire Gal. 5. The flesh lusteth against the spirit An actuall outward sinne is that to the committing whereof the members of the bodie doe together with the faculties of the soule concurre Such sinns as these are infinite Psal. 40. 12. Innumerable troubles haue compassed me my sins haue taken such hold vpon me that I am not able to looke vp yea they are more in number then the haires of mine head Actuall sinne is of omission or commission Again both these are in words or deedes In the sinne of commission obserue these two points The degrees in committing a sinne and the differences of sinnes committed The degrees are in number foure Iames 1. 14 15. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth foorth death The first degree is temptation whereby man is allured to sinne This doth Satan by offering to the mind that which is euill Ioh. 13.2 The diuell had now put into the heart of Iudas Iscariot Simons sonne to betray him Act. 5.3 Peter said to Ananias Why hath Satan filled thine heart that thou shouldest lie c. 1. Chr. 21. 1. And Satan stood vp against Israel and prouoked David to number Israel This also is effected vpon occasion of some externall obiect which the senses perceiue Iob 31.1 I haue made a couenant with mine eyes why then should I looke vpon a maide Tentation hath two parts abstraction and inescation Abstraction is the first cogitation of committing sinne whereby the mind is withdrawne from Gods seruice to the which it should be alwaies readie prest Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart and all thy soule with all thy thought Inescation is that whereby an euill thought conceiued and for a time retained in the minde by delighting the will and affections doth as it were lay a baite for them to draw them to consent The second degree is conception which is nothing els but a consent and resolution to commit sinne Psal. 7. 14. He shall trauaile with wickednes he hath conceiued mischiefe but he shall bring forth a lie The third degree is the birth of sinne namely the committing of sinne by the assistance both of the faculties of the soule and the powers of the bodie The fourth degree is perfection when sinne beeing by custome perfect and as it were ripe the sinner reapeth death that is damnation This appeareth in the example of Pharaoh wherefore custome in any sinne is fearefull Sinne actually committed hath fiue differences First to consent with an offendour and not actually to commit sinne Eph. 5.11 Haue no fellowship with the vnfruitfull works of darknes but reprooue them rather This is done three manner of waies I. When as a man in iudgement somewhat alloweth the sinne of another Numb 20.6,10 Moses and Aaron gathered the congregation together before the rocke and Moses said vnto them Heare now ye rebels shall we bring you water out of the rocke vers 12. The Lord spake to Moses and Aaron because ye beleeued me not to sanctifie me in the presence of the children of Israel into the land which I haue giuen them II. When the heart approoueth in affection and consent Hither may we referre both the Ministers and the Magistrates concealing and winking at offences 1. Sam. 2. 23. Ely said Why doe ye such things for of all this people I heare euill of you Doe no more my sonnes c. Now that Elies will agreeth with his sonnes sinnes it is manifest vers 29. Thou honourest thy children aboue me III. Indeede by counsell presence entisement Rom. 1. 31. They doe not onely doe the same but also fauour them that doe them Mark 6.25 26. Shee saide vnto her mother What shall I aske and shee said Iohn Baptists head c. Act. 22. 20. When the blood of thy Martyr Steuen was shed I also stood by and consented vnto his death and kept the clothes of them that slue him The second difference is to sinne ignorantly as when a man doth not expresly and distinctly know whether that which he doth be a sinne or not or if he knew it did not acknowledge and marke it 1. Tim. 1.23 I before was a blasphemer and a persecutor and an oppressour but I was receiued to mercie for I did it ignorantly through vnbeleefe Nomb. 35.22 23 24. If he pushed him vnaduisedly and not of hatred or cast vpon him any thing without laying of waite or any stone whereby he might be slaine and saw him not or caused it to fall vpon him and he die and was not his enemie neither sought him any harme then the congregation shall iudge betweene the slayer and the auenger of blood according to these lawes 1. Cor. 4 4. I know nothing by my selfe yet am I not thereby iustified Psal. 19 13. Cleanse me from my secret sinnes The third difference is to sinne vpon knowledge but of infirmitie as when a man fearing some imminent daunger or amazed at the horrour of death doth against his knowledge denie that truth which otherwise he would acknowledge and embrace Such was Peters fall arising from the ouermuch rashnes of the minde mingled with some feare Thus all men offend when the flesh and inordinate desires so ouerrule the will and euery good endeauour that they prouoke man to
that which hee from his heart detesteth Rom. 7.19 I doe not the thing which I would but the euill which I would not that doe I. The fourth difference is presumptuous sinning vpon knowledge Psal. 19. 13. Keepe thy seruant from presumptuous sinnes let them not raigne ouer me Hitherto belongeth I. euery sinne committed with an high hand that is in some contempt of God Numb 15.30 The person that doth presumptuously c. shal be cut off from amongst his people because he hath despised the word of the Lord and and hath broken his commandement II. Presumption of Gods mercie in doing euill Eccles. 8.11 Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill Rom. 2.4 Despisest thou the riches of his bountifulnes c. not knowing that the bountifulnes of God leadeth thee to repentance c. The fift difference is to sinne vpon knowledge and set malice against God and to this is the sinne against the holy Ghost referred CHAP. 14. Of the punishment of sinne HItherto we haue intreated of sinne wherewithall all mankind is infected in the next place succeedeth the punishmeÌ„t of sinne which is threefold The first is in this life and that diuerse waies The first concerneth the bodie either in the prouision with trouble for the things of this life Gen. 3. 17. or a pronenesse to disease Matth. 9.2 Sonne be of good comfort thy sinnes be forgiuen thee Ioh. 5. 14. Behold thou art made whole sinne no more least a worse thing fall vpon thee Deut. 28.21,22 The Lord shall make the pestilence cleaue vnto thee vntill he hath consumed thee from the land c. Or shame of nakednesse Gen. 3.7 Or in womens paines in childbirth Gen. 3. 16. Vnto the woman he said I will greatly encrease thy sorrowes and conceptions in sorrow shalt thou bring forth children II. The soule is punished with trembling of conscience care trouble hardnesse of heart and madnesse Deut. 28.28 The Lord shall smite thee with madnesse and with blindnesse and with astonying of heart III. The whole man is punished 1. with fearefull subiection to the regiment of Satan Col. 1.13 Which freed vs from the power of darknesse and translated vs into the kingdome of his beloued Sonne Heb. 2. 14. He also himself tooke part with them that he might destroy through death him that had power of death that is the diuell 2. A separation from the fellowship of God and trembling at his presence Eph. 4. 18. Hauing their cogitation darkned and beeing straungers from the life of God Gen. 3. 10. I heard thy voice in the garden and was afraid because I was naked therefore I hid my selfe 3. Vpon a mans goods diuers calamities and dammages Deut. 28.29 Thou shalt euer be oppessed with wrong and be pouled and no man shall succour thee c. to the ende of the chapter To this place may be referred distinction of Lordships and of this commeth a care to enlarge them and bargaining with all manner of ciuill seruitudes 4. The losse of that Lordly authoritie which man had ouer all creatures also their vanitie which is not onely a weakning but also a corrupting of that excellencie of the vertues and powers which God at the first put into them Rom. 8.20 21. The creature is subiect to vanitie not of it owne will but by reason of him which hath subdued it vnder hope c. 5. In a mans name infamie and ignominie sometimes after his death Ierem. 24.9 The second is at the last gaspe namely death or a change like vnto death Rom. 6.23 The wages of sinne is death The third is after this life euen eternall destruction from Gods presence and his exceeding glorie 2. Thess. 1.9 Who shal be punished with euerlasting perdition from the presence of God and the glorie of his power CHAP. 15. Of Election and of Iesus Christ the foundation thereof PRedestination hath two parts Election and Reprobation 1. Thess. 5.9 God hath not appointed vs to wrath but to obtaine saluation by the meanes of our Lord Iesus Christ. Election is Gods decree whereby on his owne free will he hath ordained certaine men to saluation to the praise of the glorie of his grace Eph. 1.4 5 6. He hath chosen vs in him before the foundation of the world according to the good pleasure of his will to the praise of the glorie of his grace This decree is that booke of life wherein are written the names of the Elect Revel 20.12 Another booke was opened which is the booke of life and the dead were iudged of those things that were written in the bookes according to their workes 2. Tim. 2.19 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his The execution of this decree is an action by which God eueÌ„ as he purposed with himselfe worketh all those things which he decreed for the saluation of the Elect. For they whome God elected to this ende that they should inherite eternall life were also elected to those subordinate meanes whereby as by steppes they might attaine this end and without which it were impossible to obtaine it Rom. 8. 29 30. Those which he knew before he also predestinate to be made like to the image of his Sonne that he might be the first borne amongst many brethren Moreouer whome he predestinate them he called whome he called them â—ee iustified and whome hee iustified them also he glorified There appertaine three things to the execution of this decree First the foundation Secondly the meanes Thirdly the degrees The foundation is Christ Iesus called of his father from all eternitie to performe the office of the Mediator that in him all those which should be saued might be chosen Heb. 5.5 Christ tooke not to himselfe this honour to bee made the high Priest but he that said vnto him Thou art my Sonne this day begate I thee gaue it him c. Esa. 42.1 Behold my seruant I will stay vpon him mine elect in whome my soule delighteth I haue put my spirit vpon him he shall bring foorth iudgement to the Gentiles Eph. 1.4 Hee hath chosen vs in him meaning Christ. Question Howe can Christ be subordinate vnto Gods election seeing he together with the Father decreed all things Answ. Christ as he is Mediator is not subordinate to the very decree it selfe of election but to the execution thereof onely 1. Pet. 1.20 Christ was ordained before the foundation of the world Augustine in his booke of the Predestinaiion of the Saints chap. 5. Christ was Predestinate that he might be our head In Christ we must especially obserue two things his incarnatioÌ„ his Office To the working of his Incarnation concurre First both his Natures Secondly their Vnion Thirdly their distinction Christs first Nature is the Godhead in as much as it belongeth to the Son whereby he is God Phil. 2.6 Who beeing in the forme of God thought it
nature namely as he is the Word Now the Word is middle betwixt the Father and the faithfull I. In regard of order because the Word was begotten of the Father and by it we haue accesse vnto the Father This subordination which is of the Sonne to the Father is not in the diuine essence seuerally and distinctly considered but in the relation or manner of hauing the essence And after this manner those things which are subordinate cannot be vnequall if they haue one and the same singular essence II. In regard of his office the which beeing imposed on him by his Father he did willingly vndergoe and of his owne accord Christ doth exercise this office according to both natures vnited in one person and according to each nature distinct one from the other For in reconciling God and man together the flesh performeth some things distinctly and the Word other things distinctly Againe some other things are done not by the Word or flesh alone but by both together This office is so appropriate to Christ that neither in whole or in part can it be translated to any other Hebr. 7.24 This man because he endureth for euer hath an euerlasting priesthood or a priesthood that cannot passe from one to another Therfore Christ as he is God hath vnder him Emperours Kings Princes to be his Vicegerents who therefore are called Gods Psal. 82.1 But as he is Mediator that is a Priest a Prophet King of the Church he hath no Vicegerent Vicar or Lieuetenant who in his either Kingly or Priestly office in both or but one can be in his stead Christs office is threefold Priestly Propheticall Regall Psal. 110.1,2,3,4 Esai 42.1 Christs Priesthood is an office of his wherby he performed all those things to God whereby is obtained eternall life Heb. 5.9 And being consecrate was made the author of eternall saluation vnto all them that obey him and is called of God an high Priest for euer after the order of Melchisedec Chap. 7. 24,25 This man because he endureth for euer hath an euerlasting Priesthood wherefore he is able also perfectly to saue all them that come vnto God by him His Priesthood consisteth of two parts Satisfaction and Intercession Satisfaction is that whereby Christ is a full propitiation to his Father for the Elect. Iob. 23.23 If there be a messenger with him or an interpreter one of a thousand to declare vnto man his righteousnes then will he haue mercie vpon him and will say Deliuer him that he goe not downe into the pit for I haue found a reconciliation Rom. 3.24 And are iustisied freely by his grace through the redemption that is in Christ Iesus v. 25. Whome God hath set forth to be a reconciliation thorough faith in his blood 1. Ioh. 2. 2. He is a propitiation for our sinnes Christ satisfied Gods anger for mans offence according to his humanitie by performing perfect obedience to the will of God according to his Deitie by ministring such especiall dignitie to his perfect obedience as was both full of merit and efficacie before God for the saluation of the Elect. Ioh. 17.19 For their sakes sanctifie I my selfe that they also may be sanctified through the truth Act. 20.28 To feed the flocke of God which he hath purchased with his owne blood 2. Cor. 5.19 God was in Christ and reconciled the world to himselfe not imputing their sinnes vnto them Satisfaction comprehendeth his passion and fulfilling the Law His passion is the first part of satisfaction by which he hauing vndergone the punishment of sinne satisfied Gods iustice and appeased his anger for the sinnes of the faithfull His passion was on this manner Somewhat before his death partly feare arising from the sense of Gods wrath imminent vpon him partly griefe possessing as it were each part of him so disturbed his sacred minde that inwardly for a while it stroke into him a strange kinde of astonishment or rather obliuion of his dutie imposed vpon him and outwardly made him pray vnto his Father if he would to remooue that cuppe from him the which he did expresse with no small crie many teares and a bloody sweate trickling from his bodie vnto the ground But when he came againe vnto himselfe he freely yeelded himselfe vnto his Father to satisfie vpon the crosse for the transgression of man After this his agonie was ouerpassed by Iudas his treacherie Christ is apprehended and first he is brought to Annas after to Caiaphas where Peter denieth him from Caiaphas is he lead bound to Pilate Pilate posteth him ouer to Herod he transposteth him backe againe to Pilate who acknowledgeth his innocencie and yet condemneth him as an offender This innocent thus condemned is pitifully scourged crowned with thornes scoffed spitted at spitefully adiudged to the death of the crosse on which his hands and feete are fastened with nayles Here staied not his passions but after all these he became accursed to God the Father that is God poured vpon him beeing thus innocent such a sea of his wrath as was equiualent to the sinnes of the whole world He now beeing vnder this curse through the sense and feeling of this straunge terrour complaineth to his Father that he is forsaken who notwithstanding encountring then with Satan and his Angels did vtterly vanquish and ouercome them When this was ended his heart was pierced with a speare till the bloode gushed out from his sides and he gaue vp the ghost and commended his spirit to his Fathers protection the which immediately went into Paradise His bodie whereof not one bone was broken was buried and three daies was ignominiously captiuated of death In this description of Christs passion we may note fiue circumstances especially I. His Agonie namely a vehement anguish arising vpon the conflict of two contrarie desires in him The first was to be obedient to his Father The second to auoid the horror of death Luk. 22.44 Beeing in an agonie be prayed more earnestly and his sweate was like droppes of blood trickling downe to the groūd Hebr. 5.7 In the daies of his flesh did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared II. His Sacrifice which is an action of Christs offering himselfe to God the Father as a ransome for the sinnes of the Elect. Hebr. 9.26 Nowe in the ende of the world hath he appeared once to put away sinne by the sacrifice of himselfe In this sacrifice the oblation was Christ as he was man Heb. 10.10 By the which will we are sanctified euen by the offering of Iesus Christ once made The Altar also was Christ as he was God Heb. 13.10 We haue an Altar whereof they haue no authoritie to eate which serue in the Tabernacle Hebr. 9.14 How much more shall the bloode of Christ which through
the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God Hence it is that Christ is saide to sanctifie himselfe as he is man Ioh. 17.19 For their sakes sanctifiâ— I my selfe Math. 23.17 As the altar the gift and the temple the gold Math. 23.17 Christ is the Priest as he is God and man Heb. 5.6 Thou art a Priest for euer after the order of Melchisedec 1. Tim. 2.5,6 One Mediatour betweene God and man the man Christ Iesus who gaue himselfe a ransome for all men to be a testimonie in due time III. God the fathers acceptation of that his sacrifice in which he was wel pleased For had it beene that God had not allowed of it Christs suffering had beene in vaine Matth. 3.17 This is my beloued Sonne in whome I am well pleased Eph. 5.1 Euen as Christ loued vs and gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God IV. Imputation of mans sinne to Christ whereby his Father accounted him as a transgressour hauing translated the burden of mans sinnes to his shoulders Esai 53. 4. He hath borne our infirmities and caried our sorrowes yet we did iudge him as plagued and smitten of God and humbled But he was wounded for our transgressions he was broken for our iniquities c. and v. 12. He was counted with the transgressours and he bare the sinnes of many 2. Cor. 5.21 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God in him V. His wonderfull humiliation consisting of two parts I. In that he made himselfe of small or no reputation in respect of his Deitie Philip. 2.7,8 He made himselfe of no reputation c. he humbled himselfe and became obedient vnto the death euen the death of the crosse We may not thinke that this debasing of Christ came because his diuine nature was either wasted or weakened but because his Deitie did as it were lay aside and conceale his power and maiestie for a season And as Irenaeus saith The Word rested that the humane nature might be crucified and dead II. In that he became execrable which is by the law accursed for vs. Gal. 3.10 Cursed is euery one that remaineth not in all things written in the booke of the Law to doe them This accursednesse is either inward or outward Inward is the sense of Gods fearefull anger vpon the crosse Revel 19. 15. He it is that treadeth the winepresse of the fiercenes and wrath of Almightie God Esai 53.5 He is grieued for our transgressions the chastisment of our peace was vpon him and with his stripes we were healed This appeared by those droppes of bloode which issued from him by his cryings to his Father vpon the crosse and by sending of Angels to comfort him Hence was it that he so much feared death which many Martyrs entertained most willingly His outward accursednes standeth in three degrees I. Death vpon the crosse which was not imaginarie but true because blood and water issued froÌ„ his heart For seeing that water and blood gushed forth together it is very like the casket or coate which inuesteth the heart called Pericardion was pierced As Columbus obserueth in his Anatomie 7. booke Ioh. 19â—4 His death was necessarie that he might confirme to vs the Testament or Couenant of grace promised for our sakes Heb. 19.15,16 For this cause is he the Mediator of the new Testament that through death c. they which were called might receiue the promise of eternall inheritance for where a testament is there must be the death of him that made the testament c. ver 17. II. Buriall to ratifie the certentie of his death III. Descension into hell which we must not vnderstand that he went locally into the place of the damned but that for the time of his abode in the graue he was vnder the ignominious dominion of death Act. 2.24 Whome God hath raised vp and loosed the sorrowes of death because it was vnpossible that he should be holden of it Ephes. 4.9 In that he ascended vvhat vvas it but that he also he descended first into the lowest part of the earth It was necessarie that Christ should be captiuated of death that he might abolish the sting that is the power thereof 1. Cor. 15. 55. O death where is thy sting O hell where is thy victorie Thus we haue heard of Christs maruelous passion whereby he hath abolished both the first and second death due vnto vs for our sinnes the which as we may further obserue is a perfect ransom for the sinnes of all and euery one of the Elect. 1. Tim. 2.6 Who gaue himself a ransome for all men For it was more that Christ the onely begotten Sonne of God yea God himselfe for a small while should beare the curse of the Law then if the whole world should haue suffered eternall punishment This also is worthie our meditation that then a man is wel grounded in the doctrine of Christs passion when his heart ceaseth to sinne is pricked with the griefe of those sinnes whereby as with speares he pierced the side of the immaculate lambe of God 1. Ioh. 3.6 Who so sinneth neither hath seene him nor knowne him Zach. 12.10 And they shall looke vpon him whome they haue pierced and they shall lament for him as one lamenteth for his onely sonne and be sorie for him as one is sorie for his first borne After Christs passion followeth the fulfilling of the Law by which he satisfied Gods iustice in fulfilling the whole Law Rom. 8. 3,4 God sent his owne Sonne that the righteousnes of the Law might be fulfilled by vs. He fulfilled the Law partly by the holines of his humane nature and partly by obedience in the works of the Law Rom. 8.2 The Law of the spirit of life which is in Christ Iesus hath freed me from the Law of sinne and of death Matth. 3. 15. It becommeth vs to fulsill all righteousnes c. Ioh. 17.19 Now succeedeth the second part of Christs priesthood namely intercession whereby Christ is an Aduocate and intreater of God the Father for the faithfull Rom. 8.34 Christ is at the right hand of God and maketh request for vs. Christs intercession is directed immediately to God the Father 1. Ioh. 2.1 If any man sinne we haue an Aduocate with the Father euen Iesus Christ the iust Now as the Father is first of the Trinitie in order so if he be appeased the Sonne and the holy Ghost are appeased also For there is one and the same agreement and will of all the persons of the Trinitie Christ maketh intercession according to both natures First according to his humanitie partly by appearing before his Father in heauen partly by desiring the saluation of the Elect. Hebr. 9.24 Christ is entred into very heauen to appeare now in the sight of God for vs. and chap. 7. 25.
He is able perfectly to saue them that come to God by him seeing he euer liueth to make intercession for them Secondly according to his Deitie partly by applying the merit of his death partly by making request by his holy Spirit in the hearts of the Elect with sighes vnspeakable 1. Pet. 1.2 Elect according to the foreknowledge of the Father to the sanctification of the Spirit Rom. 8. â—6 The Spirit helpeth our infirmities for we know not what to pray as we ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed We are not therefore to imagine or surmise that Christ prostrateth himselfe vpon his knees before his Fathers throne for vs neither is it necessarie seeing his very presence before his father hath in it the force of an humble petition The end of Christs intercession is that such as are iustified by his merits should by this meanes continue in the state of grace Now Christs intercession preserueth the elect in couering their continuall slipps infirmities and imperfect actions by an especiall and continuall application of his merits That by this meanes mans person may remaine iust and mans works acceptable to God 1. Ioh. 2.2 Hee is a reconciliation for our sinnes and not for ours onely but for the sinnes of the whole world 1. Pet. 2.5 Yee as liuely stones be made a spirituall house and holy Priesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Reuel 8.3,4 And another Angell came and stood before the altar hauing a golden censer and much odours was giuen vnto him that he should offer with the prayers of all Saints vpon the golden altar which is before the throne and tâ—â— smoke of the odors with the prayers of the Saints went vp before God out of the Angels hand Thus farre concerning Christs priesthood nowe follow his Propheticall and Regall offices His Propheticall office is that whereby he immediately from his Father renealeth his word and all the meanes of saluation comprised in the same Ioh. 1.18 The Son which is in the bosome of his father he hath declared vnto you Ioh. 8.26 Those things which I heare of my father I speake to the world Deut. 18.18 I will raise them vp a Prophet c. The word was first reuealed partly by visions by dreames by speech partly by the instinct and motion of the holy ghost Heb. 1.1 At sundry times in diuers manners God spake in old time to our Fathers the Prophets in these last daies he hath spoken to vs by his sonne 2. Pet. 1.21 Prophecie came not in old time by the will of man but holy men of God spake as they were mooued by the holy ghost The like is done ordinarily onely by the preaching of the word where the holy ghost doth inwardly illuminate the vnderstanding Luk. 24.45 Then opened he their vnderstanding that they might vnderstand the Scriptures v. 21.15 I I will giue you a month and wisdome where against all your aduersaries shall not bee able to speake nor resist Act. 16.14 Whose heart the Lord opened that shee attended on the things that Paul spake For this cause Christ is called the Doctor Lawegiuer and Counsellour of his Church Matth. 23.10 Be ye not called Dâ—ctors for one is your Doctor Iesus Christ. Iam. 4.12 There is one Lawgiuer which is able to saue and to destroy Esa. 9.6 He shall call his name Counsellour c. Yea he is the Apostle of our profession Heb. 3.1 The Angell of the couenant Malac. 3.1 And the Mediatour of the new couenant Heb. 9.15 Therefore the soueraigne authoritie of expouÌ„ding the Scripture only belongs to Christ and the Church hath onely the ministerie of iudgement and interpretation committed vnto her Christs Regall office is that whereby he distributeth his gifts and disposeth all things for the benefit of the elect Psal. 2. and 110.31.2 The Lord said vnto my Lord sit tâ—ou on my right hand till I make thine enimies thy footestoole The execution of Christs Regall office comprehendeth his exaltation Christs exaltation is that by which he after his humiliation was by little and little exalted to glorie and that in sundrie respects according to both his natures The exaltation of his diuine nature is an apparant declaration of his diuine properties in his humane nature without the least alteration thereof Rom. 1. 4. Declared mightily to be the sonne of God touching the spirit of sanctification by the resurrection from the dead Act. 2.36 God hath made him both lord Christ whome ye haue crucified The exaltation of his humanitie is the putting off from him his seruile coÌ„dition and all infirmities and the putting on of such habituall gifts which albeit they are created and finite yet they haue so great and so marueilous perfection as possibly can be ascribed to any creature The gifts of his minde are wisdome knowledge ioy and other vnspeakeable vertues of his bodie immortalitie strength agilitie brightnesse Philip. 3.21 Who shall change our vile bodies that it may be fashioned like vnto his glorious body Math. 17.2 He was traÌ„sfigured before them his face did shine as the sunne and his cloathes were as white as the light Heb. 1.9 God euen thy God hath annointed the with the oyle of gladnes aboue thy fellows Eph. 1.20.22 Christs bodie although it be thus glorified yet is it still of a solide substaÌ„ce compassed about visible palpable and shall perpetually remaine in some certaine place Luk. 24.39 Behold my hands and my feete it is euen I touch me and see a spirit hath no flesh and bones as ye se me haue There be three degrees of Christs exaltation I. His resurrection wherein by his diuine power he subdued death and raised vp himselfe to eternall life 2. Cor. 13.4 Though he was crucified concerning his infirmitie yet liueth he through the power of God Matth. 28.6 Hee is not here for he is risen as he said Come see the place where the Lord was laid The ende of Christs resurrection was to shewe that his satisfaction by his passion and death was fully absolute For one onely sinne would haue detaiâ—ed the Mediatour vnder the dominion of death though he had fully satisfied for all the rest 1. Cor. 15.17 If Christ be not raised your faith is in vaine yee are yet in your sinnes Rom. 4.25 Who was deliuered to death for our sinnes and is risen againe for our iustification II. His ascension into heauen which is a true locall and visible translation of Christs humane nature from earth into the highest heauen of the blessed by the vertue power of his Deitie Act. 1.9 When he had spoken these things while they beheld he was taken vp for a cloud tooke him vp out of their sight and while they looked stedfastly towards heauen as he went beholde two men stood by theÌ„ in white apparell which also said Ye men of Galile why stand ye gazing into heauen this Iesus which is taken vp from you into heauen
other and not in receiuing it Rom. 12. 10. Submitting your selues one to another in the feare of God To salute one an other with holy signes whereby may appeare the loue which we haue one to another in Christ. 1. Pet. 5.14 Greet ye one another with the kisse of loue Rom. 16. 16. Salute one another with an holy kisse Exod. 18.7 And Moses went out to meete his father in law and did obeysance and kissed him Ruth 2.4 And beholde Boaz came from Bethlehem and said vnto the Reapers the Lord be with you And they answered The Lord blesse thee Fiftly the duties of all Superiours towards their inferiours to yeeld to them in good matters as to their brethren Deut. 17. 20. That his heart be not lifted vp aboue his brethren and that he turne not from the commaundement to the right hand or to the left Iob. 31.13 If I did contemne the iudgement of my seruant and of my maide 2. King 5.13 And his seruant came and spake vnto him and said 14. Then he went downe and washed himselfe seuen times in Iordan c. To shine before their inferiours by an ensample of a blamelesse life Titus 2.2 That the elder men bee sober honest discreete sound in the faith in loue and in patience 3. The elder women likewise that they be in such behauiour as becommeth holines not false accusers not giuen to much wine but teachers of honest things 1. Pet. 5.3 Not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flock Phil. 4.9 To shewe forth grauitie ioyned with dignitie by their countenance gesture deedes and wordes Tit. 2. 3,4,5,6,7 Iob. 29.8 The younge men saw me and hid themselues the aged arose and stood vp Sixtly towards inferiours in obedience that is toward their subiects 1. To rule them in the Lord that they doe not offend 1. Pet. 2.13 Submit your selues vnto all manner of ordinance of man for the Lords sake whether it be vnto kings as vnto superiours 14. or vnto gouernours as vnto them that are sent of the king for the punishment of euill doers and for the praise of them that doe well Deut. 17.19 And it shall be with him namely the booke of the lawe and he shal read therein all the daies of his life that he may learne to feare the Lord his God and to keepe all the wordes of this lawe and those ordinances to doe them Col. 4. 1. Ye masters doe vnto your seruants that which is iust and equall knowing that ye also haue a master in heauen 2. To prouide such things as shall be to the good of their subiects whether they belong to the bodie or to the soule Rom. 13.4 For he is the minister of god for thy wealth Esa. 49.23 And kings shall be thy nursing Fathers Queenes shall be thy nurses Psal. 132.1 Lord remember Dauid with all his troubles 2. Who sware vnto the Lord and vowed vnto the mightie God of Iaacob saying 3. I will not enter into the tabernacle of mine house nor come vpon my pallet or bed 4. nor suffer mine eies to sleepe nor mine eie lids to slumber 5. vntil I finde out a place for the Lord an habitation for the mightie God of Iacob 3. To punish their faults the lighter by rebuking the greater by correction that is by inflicting reall or bodily punishment There is an holy maner of punishing the guilty whereunto is required I. After diligent and wise examination be had to be assured of the crime committed II. To shewe forth of Gods word the offence of the sin that the conscience of the offender may be touched III. It is conuenient to deferre or omit the punishment if thereby any hope of amendment may appeare Eccl. 7.23 Giue not thy heart also to all the words that men speake least thou doe heare thy seruant cursing thee 24. For oftentimes also thine heart knoweth that thou likewise hast cursed others 1. Sam. 10. vers 27. But the wicked men said Howe shall he saue vs so they despised him and brought him no presents but he held his tongue IV. To inflict deserued punishment not in his owne name but in Gods name adding the same holily and reuerently Iosh. 7. 19. Then Ioshua said vnto Achan My sonne I beseech thee giue glorie to the Lord God of Israel and make confession vnto him and shew me nowe what thou hast done hide it not from me 20. And Achan answered Ioshua and said Indeede I haue sinned against the Lord God of Israel and thus and thus haue I done 25. And Ioshua said In as much as thou hast troubled vs the Lord shall trouble thee this day and all Israel threwe stones at him and burned them with fire and stoned them with stones V. and lastly When thou punishest aime at this one onely thing that the euill may be purged and amended and that the offender by sorrowing for his sinne may vnfainedly repent for the same Prou. 20.30 The blewnesse of the wound serueth to purge the euill and the stripes within the bowels of the belly Seuenthly and lastly there is a certaine duty of a man to bee performed toward himselfe which is that a man should preserue and maintaine with modestie the dignitie and worthinesse which is inherent in his own person Phil. 4.8 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer thinges pertaine to loue whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things The negatiue part Diminish not the excellencie or dignitie which is in the person of thy neighbour Hither are referred these sinnes First against our superiours I. Vnreuerent behauiour and contempt of them The sinnes hereof are deriding our superiours Gen. 9. 22. And when Ham the Father of Canaan sawe the nakednesse of his father he told his two brethren without Prou. 20.17 The eie that mocketh his father and despiseth the instruction of his mother let the rauens of the valley picke it out and the young eagles eate it To speake euill of or reuile our superiours Exod. 21.17 And he that curseth his father or his mother shall die the death II. Disobedience whereby we contemne their iust commādements Rom. 1.30 Disobedient to Parents 2. Tim. 3.3 No striker but gentle no fighter The sinnes hereof are To make contracts of mariage without the counsel consent of the Parents Gen. 6. 2. Then the sonnes of God saw the daughters of men that they were faire and they tooke them wiues of all that they liked Gen. 28.6,9 And Esau seeing that the daughters of Canaan displeased Izhac his father then went Esau to Ishmael and tooke vnto the wiues which he had Mahalath the daughter of Ishmael Abrahams sonne the sister of Nabaioth to be his wife The eie seruice of seruants Coloss. 3.22 Seruant◠be obedient to them that are your masters according to the flesh in all things
will giue you thirtie sheetes and thirtie change of garments 13. And they answered him Put forth thy riddle that we may heare it 14. And he saide vnto them Out of the eater came meate and out of the strong came sweetnesse and they could not in tâ—ree daies expound the riddle And hunting of wild beasts Cant. 2.15 Take vs the foxes the little foxes which destroy the vines for our vines haue small grapes Lastly the searching out or the contemplation of the works of God 1. King 4.33 And he spake of trees from the cedar tree that is in Lebanon eueÌ„ vnto the hyssop that springeth out of the wal he spakâ— also of beasts and of foules of creeping things and of fishes 2. Phisicke the vse whereof is holy if before the receit of it a man craue remission of his sinnes and repose his confidence only vpon god not vpon the means Math. 9.2 And lo they brought vnto him a man sicke of the palsie lying on a bed And Iesus seeing their faith said to the sicke of the palsie Sonne be of good comfort thy sinnes are forgiuen thee 6. Theâ— he said to the sicke of the palsie Arise take vp thy bed and walke to thine house Ioh. 5.5 A certaine man was there which had beene diseased eight and thirtie yeares 8. Iesus said vnto him Take vp thy bed walke 14. After that Iesus found him in the temple and said vnto him Beholde thou art made whole sinne no more least a worse thing come vnto thee 2. Chro. 16.12 And Asa in the nine thirtieth yeare of his raigne was diseased in his fecte and his disease was extreame yet he sought not to the Lord in his disease but to the PhisitiaÌ„s 3. Auoiding of an iniury offered by some priuate person this if it be against an vnruly and vnstaied aduersarie and the defense be faultlesse is very lawfull and is so farre from a priuate reuenge that it is to be accounted a iust defence The defence is then faultlesse when a man doth so assault his aduersarie as that he neither purposeth his owne reuenge or his enemies hurt but onely his alone safetie from that imminent danger A doubt Whether may a man flie in the plague time Answer Such as bee hindered by their calling may not as Magistrates and Pastoures hauing charge of soules yet free men not bound by calling may Reasons I. A man may prouide for his owne safetie if it be not to the hinderance of another II. A man may flie warres famine floudes fire and other such daungers therefore the plague III. There is lesse daunger of sicknesse the more the multitude of peeple is diminished Obiection I. To flie is a token of distrust Answer This diffidence is no fault of the fact but of the person II. It is offensiue Answer The offence is giuen not taken III. To flie is to forsake our neighbour against the rule of charitie Answer It is not if kinsfolke and Magistrates bee present IV. Men are to visit the sicke by Gods appointment Answer Lepers were excepted among the Iewes and so likewise they in these daies which are infected with a disease answerable to the leprosie namely if it be dangerously contagious CHAP. 26. Of the seuenth Commandement THe seuenth Commandement sheweth how we may preserue the chastitie of our selues and of our neighbâ—ur The words are these Thou shalt not commit adulterie The Resolution Adulterie To commit adulterie signifieth as much as to doe any thing what way soeuer whereby the chastitie of our selues or our neighbours may be stained Math. 5.28 The negatiue part Thou shalt no way either hurt or hinder thy neighbours chastitie In this place are prohibited I. The lust of the heart or the euill concupiscence of the flesh Matth. 5.28 I say vnto you whosoeuer looketh on a woman to lust after her he hath already committed adulterie with her in his heart Colos. 3.5 Mortifie your members which are on earth fornication vncleannesse the inordinate affection euill concupiscence II. Burning in the flesh which is an inward feruencie of lust whereby the godly motions of the heart are hindered ouerwhelmed and as it were with contrarie fire burnt vp 1. Cor. 7.9 If they cannot abstaine let them marrie for it is better to marry then to burne III. Strange pleasures about generation prohibited in the word of God the which are many I. With beasts Leuit. 18.23 Thou shalt not be with any beast to be defiled therwith neither shall any woman stand before a beast to lie downe thereto for it is an abomination II. With the diuel as witches do by their own confession For why should not a spirit as well haue societie with a witch as to eate meate III. With one of the same sexe Leuit. 18.22 Thou shalt not lie with the male as one lieth with a woman for it is abomination This is a sinne which they commit whome God hath giuen ouer into a reprobate sense Rom. 1.26 For this cause God gaue them vp to vile affections for euen their women did change their naturall vse into that which is against nature 27. And the men left the naturall vse of the women and burned in their lusts one toward another and man with man wrought filthinesse It was the sinne of Sodome Gen. 19. where it was so common that to this day it is tearmed Sodomie IV. With such as be within the degrees of consanguinitie or affinitie prohibited in the word of God Leuit. 18.6 None shall come neere to any of the kinred of his flesh to vncouer her shame I am the Lord. V. With vnmarried persons This sinne is tearmed fornication Deut. 22. 28. If any man finde a maide that is not betrothed and take her and lie with her and they be found 29. Then the man that lay with her shall giue vnto the maides father fiftie shekels of siluer and she shall be his wife because he hath humbled her he cannot put her away all his life 1. Cor. 10.8 Neither let vs commit fornication as some of them committed fornication and fell in one day one and twentie thousand VI. With those whereof one is married or at the least betrothed This sin is called adulterie and God hath inflicted by his word the same punishment vpon them which commit this sinne after they be betrothed as he doth vpon such as are alreadie married Deut. 22.22 If a man be found lying with a woman married to a man then they shall die euen both twaine to wit the man that lay with the wife and the wife so thou shalt put away euill from Israel 23. If a maide bee betrothed to an husband and a man finde her in the towne and lie with her 24. Then shall yee bring them both out vnto the gates of the same citie and shall stone them to death with stones This is a marueilous great sinne as may appeare in that it is the punishment of idolatrie Rom. 1.23 They turned the glory of the vncorruptible God to the similitude
and beggers by authoritie I meane all idle Monkes and Abby-lubbers haue Socrates in the Tripartite historie saith plainly that that Monke which laboureth not with his hands is no better then a theefe III. Gaming for money and gaine For thou maist not enrich thy selfe by impouerishing thy brother This gaming is worse farre then vsurie and in a short while will more enrich a man IV. To get money by vnlawfull arts such are Magicke Iudiciall Astrologie Stage-playes and such like Eph. 4. 28. Let him that hath stollen steale no more but rather let him labour working with his owne hands the thing that is good that he may giue vnto him that hath neede Deut. 18.11 Eph. 5.3 1. Thess. 5.22 Abstaine from all appearance of euill V. To filch or pilfer the least pin or point from another Mark 10. 19. Thou shalt not steale thou shalt not hurt any man Rom. 3.8 And as we are blamed and as some affirme that we say why do we not euill that good may come thereof whose damnation is iust VI. To remooue ancient bounds Prou. 22. 28. Thou shalt not remooue the ancient bounds which thy fathers haue made Hos. 5. 8. The Princes of Iudah are like them which remooue the bounds VII To steale other mens seruants or children to commit sacriledge or robberie 1. Tim. 1. 10. To whoremongers buggerers and menstealers Iosh. 7.19 Achans theft 1. Cor. 6.10 Neither theeues nor couetous persons nor robbers c. shall inherit the kingdome of God For robberies these sorts of men especially are famous Theeues by the Queenes high waies Pyrates vpon the seas Souldiers not content with their pay and whosoeuer they be that by maine force take that which is none of their owne Luk. 3.14 The souldiers asked him saying What shall we doe he said Doe violence to no man neither accuse any man falsely and be content with your wages VIII To conspire with a theefe whether by giuing aduice how he may compasse his enterprise or by concealing his fact that hee be not punished Prou. 29.24 He that is partaker with a theefe hateth himselfe and he that heareth cursing and discouereth it not The punishment of theft may at the discretion of the Iudge be sometimes aggrauated as he seeth the qualitie of the offence to be Therefore theeues sometimes are punished with death Now if any man obiect that the Iudiciall law of God doth onely require the restitution thereof fourefold for such an offence I answer that the ciuill Magistrate when he seeth some one or many offences to increase he may by his authoritie encrease the ciuill punishment due to that sinne Now it is manifest that the sinne of theft is farre more grieuous in our Common-weale then it was among the Iewes For first the inhabitants of this common-weale are generally by many degrees poorer then the Iewes were therefore to steale a thing but of some small value from one in this countrey doth more endamage him then a thing of great value would haue done the Iewes Againe the people of this countrey are of a more stirring and fierce disposition the which maketh theeues to be more outragious with their robberies ioyning violence and the disturbance of the publike tranquilitie of the country whereof more râ—gard ought to be had then of one priuate mans life The affirmatiue part Thou shalt preserue and increase thy neighbours goods To this are required these that follow I. A certen calling wherein euery man according to that gift which God hath giuen him must bestow himselfe honestly to his owne and neighbours good 1. Cor. 7. 24. Let euery man wherein he was called therein abide with God Eph. 4.28 1. Pet. 4.10 According as euery man hath receiued a gift so let him administer to another that ye may be good dispensers of the manifold graces of God Galat. 5.13 In loue serue one another II. The true vse of riches and all the goods a man hath to which belong two vertues Contentation and Thriftinesse Contentation is a vertue whereby a man is well pleased with that estate wherein he is placed 1. Tim. 6.6 Godlinesse is great gaine with a contented mind 7. For we brought nothing into the world neither shall we carie any thing out of the world But hauing foode and raiment let vs be content Philip. 4.11 I haue learned in whatsoeuer state I am therewith to be content 12. I can be abased and I can abound euery where in all things I am instructed both to be full and to be hungrie and to abound and to haue want Math. 6.11 Giue vs this day our daily bread Heb. 13. 5. Let your conuersation be without couetousnes and be coÌ„tent with the things which you haue for he saith I will not forsake thee nor leaue thee Thriftinesse or frugalitie is a vertue whereby a man carefully keepeth his goods which he hath gotten and imploieth them to such vses as are both necessarie and profitable Prou. 5.15 Drinke the water of thy cesterne and of the riuers out of the middes of thine owne well 16. Let thy fountaines flow forth and the riuers of waters in the streetes 17. Let them be thine owne yea thine onely and not the strangers with thee Prou. 21. 5. The thoughts of the diligent doe surely bring abundance 17. He that loueth pastime shall be a poore man and he that loueth wine and oyle shall not be rich Prou. 12.27 The deceitfullman rosteth not that which he hath taken in hunting but the riches of the diligent are pretious Ioh. 6.12 III. To speake the truth from the heart and to vse an harmelesse simplicitie in all affaires Psal. 15.2 He that walketh vprightly and worketh righteousnes he that speaketh the truth in his heart Gen. 23.15 Ephron said to Abraham The land is worth foure hundreth shekels of siluer what is that betweene me and thee burie therefore thy dead 16. So Abraham harkned to Ephron and Abraham weighed to Ephron the siluer which he had named in the audience of the Hittites euen foure hundreth shekels of currant money among marchants c. IV. Iust dealing 1. Thess. 4.6 Of this there are many kindes I. In buying and selling in setting and hiring of Farmes tenements lands in marchandize and all manner of commodities men must racke nothing but keepe a iust price A iust price is then obserued when as the things prized and the price giuen for them are made equall as neere as may be For the obseruation of this equalitie these foure rules are to be considered for by them all bargaines must be ordered I. There must be a proportion and equalitie in all contracts the which will then be when as the seller doth not value the thing onely according to his owne paines and cost bestowed vpon it but also seeth what profit it may be to the buyer and in what need he standeth of it Leuit. 25.14 When thou sellest ought to thy neighbour or buyest ought at his hands ye shall not oppresse one another 15. But according to
was minded to put her away secretly A man would suppose that by this means we should be partakers of other mens sins But we must know that we ought to conceale our neighbours imperfections least he should be prouoked to offence yet in the meane season he must be admonished that he may amend Gal. 6.1 Iam. 5.19 Brethren if any of you haue erred from the trueth and some man hath conuerted him 20. Let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes But if the sin which is concealed cannot thereby be taken away then must we in loue and charitie declare the same to those which may remooue and amend the same Gen. 37.2 When Ioseph was seuenteene yere olde he kept sheepe with his brethren and the child was with the sonnes of Bilhah and with the sonnes of Zilpah his fathers wiues and Ioseph tolde vnto their father their euill sayings 1. Cor. 1.11 For it hath beene declared vnto me my brethren of you by them that are of the house of Cloe that there are contentions among you Mat. 18.16 But if hee heare thee not take with thee one or two that by the mouth of two or three witnesses euery word may be confirmed To get a good name and estimation amongst men and to keepe the same when we haue gotten it Phil. 4.8 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report if there be any vertue if there be any praise thinke on these things A good name is gotten 1. If we seeking the kingdome of God before all things doe repent vs of all our sinnes and with an earnest desire imbrace and follow after righteousnesse Prou. 10.7 The memoriall of the iust shall be blessed but the name of the wicked shall rot Mar. 14.9 Verily I say vnto you wheresoeuer this Gospell shall bee preached throughout the whole world this also that she hath done shall be spoken of in remembrance of her 2. Wee must haue a care both to iudge and speake well of others Mat. 7.2 With what iudgement ye iudge yee shall be iudged Eccl. 7.23 Giue not thine heart also to all the wordes that men speake least thou doe heare thy seruant cursing thee 24. For oftentimes also thine heart knowethâ— that thou likewise hast cursed others 3. Wee must abstaine from all kinde of wickednesse for one onely vice or sinne doth obscure and darken a mans good name Eccles. 10.1 Dead flies cause to stinke and putrifie the ointment of the Apothecarie so doth a little follie him that is in estimation for wisdome and for glorie 4. We must in all things earnestly seeke for the glorie of God onely and not our owne Matth. 6.5 And when thou praiest bee not as the hypocrites for they loue to stand and praie in the Synagogues and in the corners of the streetes because they would bee seene of men verily I say vnto youâ— they haue their reward 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly But ifâ— when we seeke the glory of God honest and godly men doe praise and testifie well of vs we must not despise this their testimonie and commendation although they neuer praise vs nor testifie of vs at all yet must wee take it in good part 2. Cor. 1.12 For our reioysing is this the testimonie of our coÌ„science that in simplicitie and godly purenes and not in fleshly wisdome but by the grace of God we haue had our conuersation in the world most of all to you wards And chap. 10.13 But we will not reioice of things which are not within our measure but according to the measure of the line whereof God hath distributed to vs a measure to attaine euen vnto you Psal. 16.5 The Lord is the portion of mine inheritance and of my cup thou shalt maintaine my lot 6. The lines are fallen vnto me in pleasant places yea I haue a faire heritage 1. Cor. 1.31 He that reioiceth let him reioice in the Lord. CHAP. 29. Of the tenth Commandement THe tenth Commaundement concerneth concupiscences committed against our neighbour The wordes are these Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing thy neighbour hath The Resolution Couet The cogitation or motion of the heart is of three sorts The first is some glancing or suddaine thought suggested to the minde by Satan which suddenly vanisheth away and is not receiued of the minde This is no sinne For it was in Christ when he was tempted by the deuill Matth. 4. v. 1. The second is a more permanent thought or motion the which as it were tickleth inueigleth the mind with some inward ioy The third is a cogitation drawing from the will and affection full assent to sinne We are to vnderstand this commandement of the second sort of motions onely not of the first or of the last to which the fiue former commandements doe belong Now then to couet is to think inwardly and also to desire any thing wherby our neighbour may be hindered albeit there ensue no assent of the will to commit that euill For the very Philosophers condemne couetousnesse of the very heart and Ciuilians disallow a purpose onely to doe euill if it be conioyned with a manifest deliberation And as for the concupiscence in this place forbidden we may well thinke it is more close and secret because S. Paul a doctour of the law was altogither ignorant of it Rom. 7.7 I had not knowne lust except the Law had said Thou shalt not lust Againe if that concupiscence immediately going before the consent were not prohibited in this place there must bee a great confuâ—ion in the decalogue For the seuenth commandement forbiddeth some kinde of coueting of our neighbours wife Houâ—e The commandement is illustrated by an argument drawne from the distribution of the obiects of concupiscence whence it is apparent that onely euill concupiscence is condemned in this place Coloss. 3.5 For there is a good concupiscence or desire as of meate and drinke and that of the spirit Gal. 5.17 The spirit lusteth against the flesh The negatiue part Thou shalt not couet that which is thy neighbours Here are prohibited I. Concupiscence it selfe namely originall corruption in as much as it is hurtfull to our neighbour Iam. 1.14 II. Each corrupt and sudden cogitation passion of the heart springing out of the bitter roote of concupiscence Gal. 5.17 The flesh lusteth against the spirit Luk. 10.27 Thou shalt loue the Lord with all thy soule To this place appertaineth Satans suggestion if after the first offer it
be entertained and receiued in the closet of the heart III. The least cogitation and motion the which though it procure not consent delighteth and tickleth the heart Of this kinde are these foolish wishes I would such an house were mine such a liuing such a thing c. And hitherto may we referre all vnchast dreames arising from concupiscence The affirmatiue part Couet that onely which is auaileable to thy neighbour Here are commended I. A pure heart towards our neighbour 1. Tim. 1.5 The end of the commandement is loue out of a pure heart a good conscience and faith vnfained II. Holy cogitations and motions of the spirit Paul praieth 1. Thess. 5.23 that the Thessalonians may be holy not onely in bodie and soule but also in spirit Eph. 4.23 III. A conflict against the euill affections and lusts of the flesh Rom. 7.22 I reioyce in the law of God in regard of the inward man 23. But I see another Law in my members rebelling against the Law of my minde and making me captiue to the law of sinne which is in my members 24. Miserable man that I am who shall deliuer me from this bodie of death 2. Cor. 12.7 8 9. CHAP. 30. Of the vse of the Law THe vse of the Law in vnregenerate persons is threefold The first is to lay open sinne and make it knowne Rom. 3.20 By the workes of the Law shall no flesh be iustified in his sight for by the law commeth the knowledge of sinne The second vse is accidentarily to effect and augment sinne by reason of the flesh the which causeth man to decline from that which is commanded and euer to encline to that which is prohibited Rom. 7.8 Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence for without the Law sinne is dead 9. For I once was aliue without the Law but when the commandement came sinne reuiued 10. But I died and that commandement which was ordained vnto life was found to be vnto me vnto death The third vse is to denounce eternall damnation for the least disobedience without offering any hope of pardon This sentence the law pronounceth against offendours and by it partly by threatning partly by terrifying it raigneth and ruleth ouer man Rom. 3.19 Wee know that whatsoeuer the Law saith it saith it to them which are vnder the Lawe that euery mouth may be stopped and all the world be culpable before God Gal. 3.10 As many as are of the workes of the law are vnder the curse for it is written Cursed is euery one that continueth not in all that is written in the booke of the Lawe to doe them 2. Cor. 3.7 If the ministration of death written with letters and ingrauen in stones was glorious 8. Howe shall not the ministration of the spirit be more glorious For if the ministration of condemnation were glorious c. The ende why sinne raigneth in man is to vrge sinners to flie vnto Christ Galat. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue 24. Wherfore the law was our schoolemaster to Christ. Heb. 12.18,19,20 The continuance of this power of the law is perpetuall vnlesse a sinner repent and the very first act of repentance so freeth him that he shall no more be vnder the lawe but vnder grace 2. Sam. 12.13 Then said Dauid to Nathan I haue sinned against the Lord wherfore Nathan said to Dauid The Lord also hath forgiuen thy sinne and thou shalt not die Rom. 6.14 Sinne shall not haue dominion ouer you for ye are not vnder the law but vnder grace If therefore thou desirest seriously eternall life first take a narrowe examination of thy selfe and the course of thy life by the square of Gods lawe then set before thine eies the curse that is due vnto sinne that thus bewailing thy miserie and despairing vtterly of thine own power to attaine euerlasting happinesse thou maiest renounce thy selfe and be prouoked to seeke and sue vnto Christ Iesus The vse of the Law in such as are regenerate is far otherwise for it guideth them to new obedience in the whole course of their life which obedience may be acceptable to God by Christ. Rom. 3.31 Doe we therefore through faith make the Law of none effect God forbid nay we rather establish the Law Psal. 119. 24. Thy testimonies are my delight they are my counsellers v. 105. Thy word is a lantarne vnto my feete and a light vnto my pathes CHAP. 31. Of the couenant of Grace HItherto concerning the couenant of works and of the Law now followeth the couenant of grace The couenant of Grace is that whereby God freely promising Christ and his benefits exacteth againe of man that he would by faith receiue Christ and repent of his sinnes Hos. 2.18 In that daie will I make a couenant for them c. 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion v. 20. I will euen marrie thee vnto me in faithfulnesse and thou shalt knowe the Lord. Ezech. 36.25 I will poure cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idols will I clense you v. 26. And I will giue you a newe heart and a newe spirit will I put within you v. 27. And cause you to walke in my statutes Malach 3.1 The Lord whome ye seeke shall speedily come to his temple euen the messenger of the couenant whome ye desire behold he shall come saith the Lord of hosts This couenant is also named a testament for it hath partly the nature and properties of a testament or will First it is confirmed by the death of the testator Heb. 9.16 Where a testament is there must be the death of him that made the testament 17. For the testament is confirmed when men are dead for it is yet of no force so long as he that made it is aliue Secondly in this couenant we doe not offer much and promise small to God but in a manner doe onely receiue euen as the last will and testament of a man is not for the testators but the heires commodity The couenant albeit it be one in substance yet it is distinguished into the old and new testament The olde testament or couenant is that which in types and shadowes prefigured Christ to come and to be exhibited The newe testament declareth Christ already come in the flesh and is apparantly shewed in the Gospel The Gospell is that part of Gods word which cōtaineth a most worthy welcome message namely that mankind is fully redeemed by the blood of Iesus Christ the only begotten sonn of God manifest in the flesh so that now for all such as repent and beleeue in Christ Iesus there is prepared a full remission of all their sinnes togither with saluation and life euerlasting Ioh.
say first Christ and then his graces because no man receiueth grace frō Christ vnlesse he be made truely partaker of his very bodie and blood euen as no man can by right reape any fruite of the ground whereof first hee hath no iust title and interest The action about Christ is spirituall and is either the action of God or of Faith The action of God is either the offering or the Application of Christ his graces to the faithfull The action of faith is the consideration desire apprehension and receiuing of Christ in the lawefull vse of the Sacrament Thus much of the parts of a Sacrament nowe followeth the vnion of the parts This sacramentall vnion I. is not naturall according to the place for there is no mutation of the signe into the thing signed neither is the thing signed either included in or fastened vpon the signe But II. it is respectiue because there is a certaine agreement and proportion of the externall things with the internall and of the actions of one with the actions of the other whereby it commeth to passe that the signes as it were certaine visible wordes incurring into the externall senses doe by a certaine proportionable resemblance drawe a Christian mind to the consideration of the things signified to be applied This mutuall and as I may say sacramentall relation is the cause of so many figuratiue speeches and metonymies which are vsed as when one thing in the Sacrament is put for another As I. The signe is vsed for the thing signified Exod. 12. 11. Ye shall eate it namely the Lambe in hast for it is the Lords passeouer Ioh. 6. 52. I am the liuing bread which came downe from heauen if any eate of this breade he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 1. Cor. 5.7 Christ our Passeouer is sacrificed for vs. 1. Cor. 10.17 We that are many are one bread and one bodie because we are all partakers of one bread II. The name of the thing signified is giuen to the signe as The bread is Christs bodie the cuppe is Christs blood 1. Cor. 11.24 Math. 26.28 III. The effect of the thing signified is giuen to the signe as Circumcision is a couenant Gen. 17. 10. Act. 7.8 The cup is the new Testament in Christs blood Luk. 22.16 Baptisme is the washing of the new birth Tit. 3.5 IV. That which properly belōgeth to the signe is attributed to the thing signified Deut. 10.16 Circumcise the foreskin of your hearts Ioh. 6.53 Vnlesse ye eate the flesh of the sonne of man and drinke his blood ye shall haue no life in you The end why a Sacrament was ordained is I. for the better confirmation of our faith for by it as by certaine pledges giuen God of his great mercie doth as it were binde himselfe vnto vs. Now a Sacrament doth confirme our faith not by any inherēt or proper power it hath in it selfe as hath a soueraigne medecine receiued by a patient the which whether a man sleepe or wake it confirmeth his strength but rather by reasoning and vsing the signes when the holy Ghost shall frame in our hearts such a conclusion as this All such as are conuerted rightly vsing the Sacraments shall receiue Christ and his graces But I am conuerted and either now doe or before haue rightly vsed the Sacraments Therefore I shall receiue Christ and his graces II. That it might be a badge and note of that profession by which the true Church of God is distinguished from other congregations III. That it might be a meane to preserue and spread abroad the doctrine of the Gospel IV. It serueth to binde the faithfull that they doe continue both loyall and gratefull to their Lord God V. It is the bond of mutuall amitie betwixt the faithfull How a Sacrament is necessarie to saluation The couenant of Grace is absolutely necessarie to saluation for it comprehending Christ Iesus the very substance of the Couenant man must necessarily either receiue it or perish eternally but a Sacrament is not absolutely necessarie but onely as it is a prop and stay for faith to leane vpon For it cannot entitle vs into the inheritance of the sonnes of God as the couenant doth but onely by reason of faith going before it doth seale that which before was bestowed vpon vs. As we see in humane contracts the bond ariseth from the mutuall consent of the parties but the instrument or bill and the setting to of the seale they doe not make but rather confirme the bond mutually before made the which mutuall consent remaining firme the contract standeth still in force though the instrument or seale be wanting Therefore the want of a Sacrament doth not condemne but the contempt is that which will condemne a man The want of a Sacrament is when we are iustly hindred from the receiuing of the same as when one is preuented by death or liueth in such a place where he cannot receiue the Sacrament And as for the neglect of a Sacrament albeit it be a very grieuous sinne yet is it such an one as for which he that is heartily penitent for the same may well hope for pardon The holy vse of a Sacrament is when such as are truly conuerted doe vse those rites which God hath prescribed vnto their true ends in the receiuing of a Sacrament Therefore I. the reprobate though God offer the whole Sacrament vnto them yet they receiue the signes alone without the things signified by the signes because the signe without the right vse thereof is not a Sacrament to the receiuer of it So Paul saith Rom. 2. 25. Circumcision verely is profitable if thou keepe the Law but if thou be a transgressour of the Law thy circumcision is made vncircumcision And Augustine hath this saying If thou receiue it carnally yet ceaseth it not to be spirituall though to thee it be not so II. The Elect as yet not conuerted to the Lord doe receiue in like manner the bare signes without the thing signified yet so as that that Sacrament shall in them afterward haue his good effect For the Sacrament receiued before a mans conuersion is afterward to the penitent both ratified and becommeth profitable and that vse of the Sacrament which before was vtterly vnlawfull doth then become very lawfull III. The Elect alreadie conuerted doe to their saluation receiue both the signe and the thing signified together yet so as that for their vnworthie receiuing thereof the which commeth to passe by reason of their manifold infirmities and relapses into sinne they are subiect vnto temporall punishments The difference betwixt a Sacrament and a Sacrifice is in a Sacrament God bestoweth his graces vpon vs but in a sacrifice we returne vnto God faith and obedience There are many differences betwixt the Sacraments of the Old testament and these of the New I. They were many these but few II. They pointed at Christ
The Sacramentall vnion of the parts of baptisme is on this sort The element of water whereby the vncleannesse of the body is purified by a most conuenient proportion shadoweth out the blood of Christ and by the figure Synecdoche taking the part for the whole whole Christ. 1. Ioh. 1.7 And the blood of Iesus Christ clenseth vs from all sinne The action of the Minister is his washing of the partie baptized with the element of water This sealeth and confirmeth a double action of God I. The engrafting or incorporating of the baptized into Christ. Gal. 3.27 As many as are baptized into Christ haue put on Christ. 1. Cor. 12.13 By one spirit we are all baptized into one bodie II. Our spirituall regeneration Tit. 3.5 Not by the workes of righteousnes which we had done but according to his mercie he saued vs by the washing of the new birth and the renewing of the holy Ghost Of washing there be three parts The putting into the water the continuance in the water and the comming out of the water The putting into or the sprinkling of water doth ratifie I. the shedding of the blood of Christ for the remission of all our sinnes and the imputation of his righteousnesse Act. 22.16 Arise and be baptized and wash away thy siâ—nes in calling on the name of the Lord. 1. Cor. 6. 11. And such were some of you but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God II. The mortification of sinne by the power of Christs death Rom. 6.3 Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death 6. Knowing this that our old man is crucified with him that the bodie of sinne might be destroied that henceforth we should not serue sinne for he that is dead is freed from sinne The continuance in the water it noteth the buriall of sinne namely a continuall increase of mortification by the power both of Christ his death and buriall Rom. 6.4 We are buried then with him by baptisme into his death The comming out of the water doth confirme our spiritual viâ—ification to newnesse of life in all holinesse and iustice the which we attaine vnto by the power of Christs resurrection Rom. 6. 4. Like as Christ was raised vp from the dead by the glorie of the Father so we also should walke in newnesse of life 5. For if we be graffed with him to the similitude of his death euen so shall we be to the similitude of the resurrection The action of the partie to be baptized is two-fold The first is to offer himselfe to be baptized before the minister and that in the presence of the congregation This signifieth that he doth consecrate himselfe vnto the Lord and that he vtterly renounceth the flesh the world and the diuell 1. Pet. 3.21 To the which also the figure which now saueth vs euen baptisme agreeth not the putting away of the filth of the flesh but in that a good conscience maketh request vnto God by the resurrection of Iesus Christ. The second is to receiue the externall washing by water this signifieth that the partie baptized doth receiue the internall washing which is by the blood of Christ or at the least that it is offered vnto him Rebaptizing is at no hand to be admitted for as in naturall generation man is once onely borne so must he be in the spiritual regeneration Therfore they that are baptized of a minister which is an heretike not yet degraded from that calling if the externall forme of administration be obserued must not be baptized againe of the Church of God especially if after baptisme they haue beene made partakers of the Lords Supper onely they ought to be instructed in the true faith Euseb. Eccles. hist. lib. 7. c. 8. saith There was in our Prouince an ancient professour of the faith yea before I was created Bishop nay before my predecessour Heraclas who when he was present at the baptisme of some heard what questions they were asked what answer they returned forthwith came weeping vnto me and humbling himselfe before me confessed that he was baptized by an heretike yet in regard of that administration which he saw in our Church he accouÌ„ted that no baptisme in that the confession there vsed was fraught with blasphemies This also he added that he was for this offence so sore grieued that he durst not so much as lift vp his eyes to heauen wherefore he most earnestly besought me that â—e might be clensed and purified with the baptisme of our Church and so receiue the gift of the holy Ghost The which notwithstanding I durst not presume to administer but said it was sufficient for him that he had beene so long a professour amongst vs that at the receit of the Lords Supper he answered Amen These things I told him were of force enough to purge him And therefore I aduised him to rest himselfe in his former faith and conscience alreadie sufficiently purified especially in that he so long was partaker with vs in the Sacraments Aug. lib. 3. c. 2. contra Petil. literas The right vse of baptisme is this When inwardly in thine heart thou sensibly feelest that through the heat of concupiscence thou art mooued to commit some sinne then beginne to haue some holy meditation of that solemne vow which thou diddest make to God in baptisme Againe if through infirmitie thou fallest once or often into some sinne stil haue recourse vnto baptisme that there thou maist receiue courage to thy soule For although baptisme be but once onely administred yet that once testifieth that all mans sinnes past present and to come are washed away 1. Pet. 3.20 Eph. 5. 25 26 27. Therefore baptisme may be truly tearmed the Sacrament of repentance and as it were a board to swimme vpon when a man shall feare the shipwracke of his soule Mark 1.4 1. Tim. 1.19 Rom. 6.4,6 Last of all see thou neuer rest till such time as thou haue a feeling of that renuing power signified in baptisme namly the power of Christs death mortifying sinne and the vertue of his resurrection in the renouation of the Spirit CHAP. 34. Of the Lords Supper THe Lords Supper is a Sacrament wherewith in the signes of bread and wine such as are engraffed into Christ are in him daily in a spirituall manner nourished to eternall life 1. Cor. 11.23,24,25 Rom. 6.5 The proportion of the parts of the Lords Supper is on this wife The Elements of bread and wine are signes and seales of the bodie and blood of Christ. The action of the Minister is a note of Gods action The Ministers action is fourefold The first is his taking the bread and wine into his owne handes this doth seale the action of God the Father by which he from all eternitie did separate and elect his Sonne to performe the duetie of a Mediatour betwixt God and man Ioh.
righteousnes to euery one that beleeueth Rom. 10. Here may be obiected I. Christ as he is man is bound to performe obedience to the law for himselfe Answer He is not bound by nature but of his owne accord for he was not a bare man but God and man And albeit Christ did neither suffer nor fulfill the law but in that flesh which he tooke vpon him yet by reason of the hypostaticall vnion this his passion and obedience hath respect vnto the whole person considered as God and man and therefore his obedience was not due on his part and so was without merit to himselfe yea in that the flesh of Christ is vnited to the person of the Word and so exalted in dignitie and sanctitie aboue all Angels it may seeme to be exempted from this naturall obligation of performing the law II. If then Christ performed the law for vs we are no more now bounden to the obseruance of the same as we doe not vndergoe eternall punishments for our sinnes the which Christ in his person did beare vpon the crosse Answer If we keepe the same respect of performing obedience to the law the consequence is very true otherwise it is not so for Christ performed obedience to the law for vs as it is the satisfaction of the law but the faithfull they are bounden to obedience not as it is satisfactorie but as it is a document of faith and a testimonie of their gratitude towards God or a meanes to edifie their neighbours euen as Christ suffering punishments for our sinnes we also suffer punishments as they are either trialls or chastisments vnto vs. III. The law and iustice of God doth not togither exact both namely obedience and punishment Answer In mans perfect estate the iustice of God requireth onely obedience but in his estate corrupted he requireth both obedience and punishment Punishment as the law is violated obedience that legall iustice may be performed Gal. 3.10 It is therefore plaine that not onely Christs passion but also his legall obedience is our righteousnes before God Iustification hath two parts Remission of sinnes and imputation of Christs righteousnes Remission of sinnes is that part of iustification whereby he that beleeueth is freed from the guilt and punishment of sinne by the merits of the passion of Christ. Coloss. 1.21,22 You hath he now reconciled in the body of his flesh through death to make you holy and vnblameable and without fault in his sight 1. Pet. 2.24 Who in his owne flesh bare our sinnes in his bodie on the tree that we beeing deliuered from sinne should liue in righteousnes by whose stripes ye are healed Imputation of righteousnes is the other part of iustification whereby such as beleeue hauing the guilt of their sinnes couered are accounted iust in the sight of God through Christs righteousnes 2. Cor. 5.21 Psal. 32.1 Blessed is he whose wickednes is forgiuen and whose sinne is couered Rom. 4. the whole chapter where the Apostle repeateth imputation eleuen times Philip. 3.9 I haue counted all things losse and doe iudge them to be domage that I might winne Christ and might be fâ—â—â—d in him that is not hauing mine owne righteousnes which is by the law but that which is through the faith of Christ euen the righteousnes which is of God through faith The forme of iustification is as it were a kinde of translation of the beleeuers sinnes vnto Christ and againe Christs righteousnes vnto the beleeuer by meanes of Gods diuine imputation As is apparant in this picture falling This obedience of Christ is called the Righteousnes of God and of Christ. Of God I. not because it is in God but of God for it taketh all the power and merit it hath from the deitiâ— of the Sonne whence it is that Ieremie saith Iehouah our Righteousnesse II. God doth onely accept of it for vs because that alone maketh vs boldly to approch vnto Gods throne of grace that we may haue pardon for our sinnes and be receiued to eternall life It is also called the Righteousnesse of Christ because being out of vs it is in the humanitie of Christ as in a subiect Obiect I. No man is made iust by another mans iustice Answer This iustice is both an others and ours also An others because it is in Christ as in a subiect ours because by meanes of the forenamed vnion Christ with all his benefits is made ours Obiect II. The ancient fathers neuer dreamed of this imputatiue iustice and it may seeme too of no greater continuance then fiftie yeares Ans. This is both false impious to affirme August 3. Tract vpon Iohn saith All such as are iustified by Christ are iust not in themselues but in him Barnard in his sermon ad milites templi cap 11. Mors in Christi morte fugatur Christi iustitia nobis imputatur that is Death in Christ his death is put to flight and the iustice of Christ is imputed vnto vs. And in his 62. sermon vâ—on the Canticles Where is there any rest saith he but in the wounds of our Sauiour I will further sing but what mine owne iustice nay O Lord I will remember thy iustice alone for that is also my iustice For thou wast made of God vnto me iustice But should I feare whether that one iustice would suffice two nay it is not a short cloake that is not able to couer a couple Thy iustice is iustice for euermore and will both couer thee and me it is largely large and eternall iustice and in me it couereth the multitude of my sinnes c. August lib. de Spiritu litera cap. 9. 26. We must vnderstand this saying so The doers of the Law shall be iustified that we may know that there are no doers of the law but such as are iustified so that they are not first doers of the law and then iustified but first iustified and then doers of the law So it is said they shall be iustified as if it should be said they shall be reputed iust and acâ—ounted iust Iustification hath annexed vnto it Adoption whereby all such as are predestinate to be adopted receiue power to be actually accounted the sonnes of God by Christ. Eph. 1. 5. Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will By meanes of adoption God hath bestowed many notable priuiledges vpon his children I. They are the Lords heires apparant Rom. 8.17 If we be children we be also heires euen the heires of God II. They are fellow heires with Christ yea kings Rom. 8. 17. Rev. 1.6 And made vs Kings and Priests euen to God his Father III. All their afflictions yea euen their wants and offences are turned to trials or fatherly chastisments inflicted vpon them for their good Rom. 8.28 We know that all things worke together for the best vnto them that loue God 36. It is written for thy sake are we killed all the day long we are
Christian mans effectuall calling The temptation is the enterprise of the diuell to blindfold mans minde and to harden his heart least the word of GOD should worke in him to saluation Matth. 13.4 And as he sowed some fell by the waie side and the fowles came and deuoured thē vp 5. And some fell vpon stonie ground where they had not much earth and anon they sprang vp because they had no depth of earth 6. And when the Sunne rose vp they wer parched and for lacke of rooting withered awaie 7. And some fell among thornes and the thornes sprung vp and choked them 19. Whensoeuer a man heareth the word of the kingdome and vnderstandeth it not the euill one commeth and catcheth away that which was sowne in his heart and this is he which hath receiued the seede by the way side A resistance in those that are called is wrought by the spirit of God that causeth men to lend their eares to heare and doth ingraffe the word in their hearts that the immortall seede of regeneration may spring in them Psal. 40.6 Ioh. 6.44 Act. 16.14 Iam. 1. 21. Wherefore lay apart all filthinesse and superfluitie of maliciousnesse and receiue with meeknes the word that is graffed in you which is able to saue your soules 1. Pet. 1.22 Seeing your soules are purified in obeying the truth through the spirit to loue brotherly without faining loue one another with a pure heart feruently 1. Ioh. 3.9 Whosoeuer is borne of god sinneth not for his seede remaineth in him neither can he sinne because he is borne of god A resistance in those that are to be called is when in a sincere heart they doe ioyne the word which they haue heard with faith Luk. 8.15 But that which fell in good ground are they which with an honest and good heart heare the word and keepe it and bring forth fruit with patience Heb. 4.2 Here are certaine preseruatiues to be noted I. Premeditation of the power and vse of the word Eccles. 4.17 Take heede to thy feete when thou entrest into the house of the Lord and be more neere to heare then to giue the sacrifice of fooles for they knowe not that they doe euill Chap. 5.1 Be not rash with thy mouth nor let thine heart be hastie to vtter a thing before god for God is in the heauen and thou art on the earth therefore let thy wordes be few II. Diligent attention of the minde Act. 16.14 III. An hungring desire of the heart Ioh. 7.37 Nowe in the last and great day of the feast Iesus stood and cried saying If any man thirst let him come to me and drinke IV. Integritie of life Psal. 26.6 V. The casting away of euil affectiōs Iam. 1.22 And be ye doers of the word and not hearers onely deceiuing your owne soules VI. The inward consent and agreement of the heart with the word preached Act. 2.37 VII An hiding of the word in the heart least we should sinne Psal. 119.11 I haue hid thy word in mine heart that I might not sinne against thee VIII A trēbling at the presence of God in the assemblie of the Church Esay 66.2 For all these things hath mine hand made and all these things haue been saith the Lord and to him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words Act. 10.33 Then sent I for thee immediatly and thou hast well done to come nowe therefore are we all here present before God to heare all things that are commanded thee of God The fall is either a coldnesse in receiuing the word and a neglect thereof or else a falling into errours The remedie for this is subiection which must be made to the iudgement and censure of the brethren and ministers Reuelat. 3.15 I knowe thy works that thou art neither cold nor hote I would thou werest cold or hote Gal. 6.2.1 Tim. 1.20 Of whome is Hymeneus and Alexander whome I haue deliuered vnto Satan that they might learne not to blaspheme CHAP. 42. Of the second Assault THe second assault is concerning faith The temptation is an illusion which the diuell casteth into the hearts of godly men as when he saith Thou art not of the number of the elect thou art not iustified thou hast no faith thou must certenly be condemned for thy sinnes Mat. 4.3 Then came to him the tempter and said If thou be the Sonne of God command that these stones be made bread Helpes which the deuil abuseth for the strengthening of such illusions are these I. Aduersitie as dangers losses persecutions iealousie grieuous offences c. Psal. 73.12 Loe these are the wicked yet prosper they alway and increase in riches 13. Certainely I haue clensed mine heart in vaine washed mine hands in innocency Iob. 13.23 How many are mine iniquities sinnes shew me my rebelliō and my sinne 24. Wherefore hidest thou thy face and takest me for thine enemie 25. Wilt thou breake a leafe driuen to and fro and wilt thou pursue the drie stubble II. The remembrance of sins past Iob. 13.26 For thou writest bitter things against me and makest me to possesse the iniquities of my youth III. A feeling of death euen alreadie at hand The resistance is made by a true faith applying Christ with all his merits particularly after this manner I assuredly beleeue that I shall not be condemned but that I am elected and iustified in Christ and am out of all doubt that all my sinnes are pardoned Esai 53.11 Hee shall see the trauaile of his soule and shall be satisfied by his knowledge shall my righteous seruant iustifie many for he shal beare their iniquities Rom. 8.38 For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come 39. Nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. The preseruatiue is in temptation not to behold faith but the obiect of faith which is Christ. Philip. 3.12 Not as though I had alreadie attained vnto it either were already perfect but I follow if that I may comprehend that for whose sake also I am comprehended of Christ Iesus 13. One thing I doe I forget that which is behinde indeauour my selfe to that which is before 14. And follow hard toward the marke for the price of the high calling of God in Christ Iesus Ioh. 3.14 And as Moses lift vp the Serpent in the wildernes so must the sonne of man be lift vp that he that beleeueth in him c. The falling is doubtfulnes and distrust of our election and of Gods mercie Psal. 77.6 I called to remembrance my song in the night I communed with mine owne heart and my spirit searched diligently 7. Will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercy cleane gone for euer doth his promise faile for euermore So Dauid
light or small Gal. 5.9 A little leauen doth leauen the whole lumpe Rom. 6.23 For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. II. To auoide all occasions of sinne To these rather agreeth the prouerbe vsed of the plague longè tardè citò that is aloofe slowly quickly 1. Thess. 5.22 Abstaine from all appearance of euill Iud. v. 23 And other saue with feare pulling them out of the fire and hate euen the garment spotted by the flesh III. To accustome thy selfe to subdue the lesser sinnes that at the last thou maist also ouercome the greater Rom. 13.4 IV. To apply thy selfe to thy appointed calling and alway to be busily occupied about something in the same V. To oppose the lawe the iudgements of god the last iudgement the glorious presence of God and such like against the rebellion and loosenesse of the flesh Prou. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into euil Gen. 39.9 There is no man greater in this house then I neither hath he kept any thing from me but onely thee because thou art his wife how then can I doe this great wickednesse and so sinne against God Here certaine remedies take place Against vniust anger or priuate desire of reuenge Here meditate I. Iniuries they happen vnto vs by the Lords appointment for our good 2. Sam. 16. to II. God of his great goodnes forgiueth vs far more sinnes then it is possible for vs to forgiue men III. It is the dutie of Christian loue to forgiue others IV. We must not desire to destroy them whom Christ hath redeemed by his pretious blood V. We our selues are in danger of the wrath of God if we suffer our wrath to burne against our brother Forgiue saith he and it shall be forgiuen VI. We know not the circumstances of the facts what the minde was and purpose of them against whome we swell Bridles or externall remedies are these I. In this we shall imitate the clemencie of the Lord who for a very great season doth often tollerate the wicked Learne of me for I am humble and meeke II. There must be a pausing and time of delay betwixt our anger and the execution of the same Athenodorus counselled Augustus that he beeing angrie should repeat all the letters of the Alphabet or A B C before he against another did either speake or doe any thing III. To depart out of those places where those are with whom we are angrie IV. To auoide contention both in worde and in deede Doe nothing through contention Remedies against those bad desires of riches and honour I. God doth euē in famine quicken and reuiue them which feare him Psal. 33.18 19. The eye of the Lord is vpon them that feare him to deliuer their soules from death and to preserue them from famine II. Godlines is great gaine if the minde of man can be therewith content 1. Tim. 6.6 III. We do wait looke for the resurrection of the bodie and eternall life therefore we should not take such carking care for this present mortal life IV. We are seruāts in our fathers house therefore looke what is conuenient for vs that will he louingly bestowe vpon vs. V. The palpable blindnes of an ambitious minde desireth to be set aloft that he may haue the greater downe-fall and he feareth to be humbled least he should not be exalted VI. Adam when he would needes be checke-mate with God did bring both himselfe and his posteritie headlong to destruction VII He is a very ambitious rob-God which desireth to take that commendation to himselfe which is appropriate onely to the Lord. Preseruatiues against the desires of the flesh I. He that will be Christs disciple must euery daie take vp his crosse Luk. 9.23 II. They which are according to the spirit sauour of such things as are according to the spirit Rom. 8.5 III. We ought to behaue ourselues as citizens of the kingdome of heauen Phil. 3.20 IV. We are the temple of god 1. Cor. 3.6 Our members they are the members of Christ. 1. Cor. 6.15 And we haue dwelling within vs the spirit of Christ which we should not grieue Eph. 4.30 Concerning this look more in the explication of the seuenth commandement In this tentation the fall is when a man beeing preuented falleth into some offence Gal. 6.1 Here Satan doth wonderfully aggrauate the offence committed and doth accuse and terrifie the offender with the iudgements of God Mat. 27.3 Then when Iudas which betraied him sawe that he was condemned he repented himselfe and brought again the thirtie pieces of siluer to the chiefe priests elders 4. saying I haue sinned betraying the innocent blood but they said What is that to vs see thou to it 5. And when he had cast downe the siluer pieces in the temple he departed and went and hanged himselfe The remedie is a renued repentance the beginning whereof is sorrowe in regard of God for the same sinne the fruits herof are especially seuen 2. Cor. 7.9 Nowe I reioice not that ye were sorrie but that ye sorrowed to repentance for ye sorrowed godly so that in nothing ye were hurt by vs. 10. For godly sorrowe causeth repentance vnto saluation not to be repented of but worldly sorrow causeth death 11. For behold this thing that ye haue beene godly sorrie what great care hath it wrought in you yea what clearing of your selues yea what indignation yea what feare yea how great desire yea what zeale yea what punishment in all things ye haue shewed your selues that ye are pure in this matter I. A desire of doing well II. An Apologie that is a confession of the sinne before God with a requiring of pardon for the offence Psal. 32.5 Then I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne 2. Sam. 12. 13. Then Dauid said vnto Nathan I haue sinned against the Lord and Nathan said vnto Dauid The Lord also hath put away thy sinne thou shalt not die III. Indignation against a mans selfe for his offence IV. A feare not so much for the punishment as for offending the Lord. Psal. 130.3 If thou straightly markest iniquities O Lord who shall stand V. A desire to be fully renued and to be deliuered from sinne VI. A feruent zeale to loue God and to embrace and keepe all his commandements VII Reuenge whereby the flesh may be tamed and subdued least at any time afterward such offences be committed CHAP. 44. Of the patient bearing of the crosse THe patient bearing of the crosse teacheth how Christians should vndergoe the burden The crosse is a certaine measure of afflictions appointed by God to euery one of the faithfull Matth. 16.24 If any man will follow me let him forsake himselfe take vp his crosse and follow me Col. 1.24 Now
they which speak euill of you as of euill doers may by your good works which they shall see glorifie God in the day of thy visitation II. To exhort Heb. 3. 13. Exhort one another daily while it is called to day least any of you be hardened through the deceitfulnes of sinne Rom. 1.12 That I might be comforted togither with you through our mutuall faith both yours mine III. To comfort 1. Thess. 5.14 Comfort the feeble minded beare with the weake be patient towards all men Iam. 5. 16. Acknowledge your faults one to another and pray one for another that ye may be healed 20. He that conuerteth a sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes 1. Thess. 4. 18. Comfort your selues one another with these words IV. To admonish Rom. 15. 14. I my selfe am perswaded of you brethren that yee also are full of goodnes and filled with all knowledge and are able to admonish one another 1. Thess. 5. 14. We desire you brethren admonish them that are vnruly They shall obserue an holy manner of admonition who in the spirit of meeknes and as it were guiltie of the like infirmitie themselues doe admonish forthwith all their brethren of such faults as they certenly know by them and that out of Gods word Gal. 6.1 Brethren if any man by occasion be fallen into any fault yee which are spirituall restore such an one in the spirit of meeknes considering thy selfe least thou also be tempted Matth. 5. 7. Thou hypocrite cast out first the beame out◠of thine owne eye and then shalt thou see to take the mote out of thy brothers eye 2. Tim. 4.2 Preach the word be instant in season and out of season improoue rebuke exhort with all long suffering and doctrine Math. 18. 15. If thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother Rom. 15.14.2 Tim. 4.2 Leuit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Reliefe peculiar to the godly among themselues is a dutie whereby the rich doe out of their plentie supplie the wants of the poore both according to their abilitie and sometimes beyond their abilitie 2. Cor. 8.3 To their power I beare record yea beyond their power they were willing Act. 2.44,45 All that beleeued were in one place and had all things common and they solde their possessions and goods and parted them to all men as euery one had neede CHAP. 48. Of the fourth degree of the declaration of Gods loue and of the estate of the Elect after this life THe fourth degree of the declaration of Gods loue is Glorification Roman 8.30 Glorification is the perfect transforming of the Saints into the image of the Sonne of God Philip. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all things vnto himselfe 1. Cor. 15.44 It is sowne a naturall bodie and is raised a spirituall bodie there is a naturall bodie and there is a spirituall bodie 45. And it is also written The first man Adam was made a liuing soule the last Adam was made a quickning spirit 49. And as we haue borne the image of the earthly so shall we beare the image of the heauenly Psal. 17. 15. I will behold thy face in righteousnes and when I awake I shall be satisfied with thine image The beginning of Glorification is in death but it is not accomplished and made perfect before the last day of iudgement The death of the Elect is but a sleepe in Christ whereby the bodie and soule is seuered The bodie that after corruption it may rise to greater glorie The soule that it being fully sanctified may immediatly after departure frō the bodie be transported into the kingdom of heauen Against the feare of death note these preseruatiues I. Death it freeth the godly from the tyrannie of Satan sinne the world the flesh and eternall damnation yea from infinite both perills and losses and doth place vs both safe and happie vnder the shadow as it were of Christs wings II. Christ by his death hath sanctified vnto vs both death and the graue III. Christ is both in life and death gaine to the godly Phil. 1.12 IV. Those consolations which the spirit of Christ doth suggest to the soules of the faithfull doe by many degrees surmount the dolours of death V. The desire of that most bright and glorious beholding of God and the presence of those Saints which are departed before vs. VI. In stead of our bodies we shall be clothed with glorie 2. Cor. 5.1 VII The stings of death namely sinne is then so taken away as that that serpent can no more hurt vs. 1. Cor. 15.55 O death where is thy sting O graue where is thy victorie Heb. 2.15 That he might deliuer all them which for feare of death were all their life time subiect to bondage VIII We should not so much thinke of our death as to take an exact account of our life For that man can not die ill who hath liued well and he seldome dieth well that hath liued badly IX The Angels they stand at our elbowes that so soone as a Saint departeth they may with all speede immediatly transport his soule into heauen Soules being once in heauen remaine there till the last day of iudgement where they partly magnifie the Name of God and partly doe waite and pray for the consummation of the kingdom of glorie and full felicitie in body and soule Reuel 5.8 And when he had taken the booke the foure beasts and the foure and twentie Elders fell downe before the Lambe hauing euery one harpes and golden vials full of odours which are the prayers of the Saints 9. And they sang a new song saying Thou art worthie to take the booke and to open the seales thereof because thou wast killed and hast redeemed vs to God by thy blood out of euery kinred and tongue and people and nation Reuel 14. 2. I heard the voice of harpers harping with their harps 3. And they sung as it were a new song before the throne and they cried with a loud voice saying How long Lord holy and true doest not thou iudge and auenge our blood on them that dwell on the earth CHAP. 49. Of the estate of the Elect at the last day of iudgement THe last day of iudgement shall be on this manner I. Immediatly before the comming of Christ the powers of heauen shall be shaken the Sunne and Moone shall be darkned and the starres shall seeme to fall from heauen at which sight the Elect then liuing shall reioyce but the reprobate shall shake euery ioynt of them II. Then the heauens beeing all set on fire shall with a
sacrament of Penance The which is as it were the second boord after a shipwracke The cause why this reparation is necessarie is because men loose the grace of iustification by euery mortall sinne The last degree is the fruit of iustification namely the glory of eternall life the which works done in grace doe ex condigno condignly merit of sufficient worthinesse Condigne merite is when as the reward is after such sort due as that if it be not giuen iniustice will be committed This by the rigor of iustice is due Two conditions are requisite to make a merit I. That a reward should by some compact or bargain be due And this condition is in works in regard of God For God in the Scriptures hath promised a reward to such as work wel II. That besides this compact whereby the debter is bound there should bee also some worthines in the worke or some proportion of the worke to the reward The worthinesse or dignitie of the worke dependeth I. on Christ because Christ did not only merite that his owne proper actions should be meritorious but the actions also of his members II. On the holy Ghost For the holy Ghost doth inspire excite and mooue men to doe III. On an Habituall grace which is a certaine participation of the diuine essence Thus much concerning the degrees of executing Predestination Nowe followeth the applying of Predestination particularly to the persons of men No man so long as he liueth in this mortall life ought so much to presume on the secret mysterie of Gods predestination as to determine vndoubtedly that he is in the number of them whome God hath ordained to eternall happines For no man without especiall reuelation can know whome God hath chosen to be his heires Sess. 6. c. 12. The summe of all these is this God by a certaine grace giuen freely or rather a grace preuenting or comming before the which is tearmed an especiall aid doth mooue a man that he may dispose himselfe vnto his iustifying grace namely that he may beleeue feare repent loue propound to himselfe newnes of life c. Furthermore if a sinner do by his free-will yeeld his assent vnto this diuine motion and doth consequently and accordingly rightly dispose himselfe God doth incontinently forgiue him his sinne and withall doth infuse into him iustifying grace by which he may doe good workes and so by them merit eternall life Bellarmine Errours of the Papists in their distributing of the causes of saluation And thus is the doctrine of the Church of Rome surely a very blasphemous doctrine and no better to be accounted of then as a gallowes set vp for the torture and massacre of mens consciences And that this may the more manifestly appeare to be so I will set downe the most principall points of popish doctrine in this case The I. errour Predestination is onely of the Elect the Reprobate they are onely foreknowne The Confutation The name of Predestination by a figure called Synecdoche the whole for the part is taken indeed sometimes in the good part and spoken of the Elect and faithfull called as Rom. 8.30 Whome he predestinated them also he called and whome he called them also he iustified and whome he iustified them also he glorified So are the Ephesians saide to be predestinate into the adoption of the sonnes of God Eph. 1.5 Yet may this word Predestination neuerthelesse generally be extended vnto the decree of God whether it be that of predestination to eternall life or the other vnto eternall death The reasons I. Act. 4. 27,28 They gathered themselues together against thine holy sonne Iesus to doe whatsoeuer thine hand thy counsel had determined or foreordained or predestinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before to be done II. August de Bono persev chap. 17. he calleth Predestination the disposition of future workes and in his 15. booke of the Citie of God chap. 1. he deuideth all mankinde into two cities whereof one is predestinate to raigne with God eternally the other predestinate to vndergoe eternall punishment with the deuill And in his Manuel to Laurentius chap. 100. he saith That God hath iustly predestinated wicked men vnto punishment and mercifully predestinated the good vnto grace Thomas of Aquine 1. part quest 23. artic 4. It mattereth not in regard of the name of predestination whether a man be said to be predestinate to life eternall or not Furthermore for a man to say that the Reprobates are foreknowne not predestinate it is very iniurious because Gods foreknowledge may in nothing which is to be be seuered from his will and eternall decree For that which beeing hereafter to be is foreknowne of God that assuredly will come to passe and shall be and that either by the will of God or without his will if with his will then no doubt he both decreed preordained the same if without or against his will how is God then said to be omnipotent And surely euill it selfe albeit god wil it not in his approouing or allowing will yet willeth he the free and willing-permission thereof August in his Manuel or Enchiridiō to Laurētius chap. 100. hath an excellēt saying to this purpose Although saith he that those things which are euill in that they are euill cannot be good yet that there are not onely good but also euill things it is very good to the intent that after a marueilous and vnspeakeable manner that thing may not be besides or without his will which also is done against his will because it should not be done vnlesse he suffered it neither doth he suffer it against his will but willingly The II. errour That Predestination is mutable For according to the common opinion of the Papists whosoeuer is predestinate he is contingently predestinated as well on Gods part as on mans whence it followeth that he which is predestinated that is appointed to saluation may be condemned and he which is foreknowne that is appointed to damnation may be saued The Confutation The contrarie to this their doctrine is most true Namely that the decree of God concerning euery mans eternall both saluation damnation is from all eternitie set downe and immutable The reasons I. Testimonies of scripture Rom. 11.29 The gifts and calling of God they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are without repentance Mat. 24.24 There shall arise false Christs and false Prophets and shall doe great signes and miracles so that if it were possible they should deceiue euen the elect Rom. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne 2. Tim. 2.19 The foundation of god standeth sure and hath this seale the Lord knoweth who are his II. Election reprobation they are in God not in men nowe there can be nothing in God which is not immutable Mal. 3.6 I Iehouah am not changed Esay 46.10 My counsell shall stand and I will doe whatsoeuer I will III. If this Popish conclusion should
the holy Ghost is by little and little begun and increased in vs. Reasons I. Paul would not so greatly bewaile his originall sinne if after Baptisme it ceased any more to bee sinne I see saith he another law in my mēbers rebelling against the law of my mind and leading me captiue vnto the lawe of sinne which is in my members O miserable man ◠who shall deliuer me from this body of death II. Originall sinne is called a sinne out of measure sinfull Rom. 7.13 And Heb. 12.1 a sinne that hangeth fast on or easily compasseth vs about III. Concupiscence is the roote of actuall sin and therefore euen after Baptisme it must properly be a sin IV. Vnlesse that concupiscence were a sinne where would or could be that vehement and hote combate betwixt the flesh and the spirit The VI. errour Baptisme is absolutely necessarie to saluation especially for children The Confutation Wee denie that Baptisme is of absolute necessitie to saluation Reasons I. Sacraments doe not conferre grace but rather confirme grace when GOD hath conferred the same The children of faithfull parents are borne holy not by naturall generation but by the grace of God and are not first made holy by baptisme and as for such as are of yeares of discretion before they be baptized they cannot be baptized vnlesse they beleeue Nowe all such as beleeue they are both iustified and reconciled to God and therefore albeit they without their owne default are depriued of the Sacraments it is vnpossible for thē to perish II. God did precisely appoint circumcision to be on the eight day not on the first or the second nowe there is no doubt but that many infants before their eight daie were preuented of circumcision by death all which for a man peremptorily to set downe as condemned were very absurd III. If circumcision were of such absolute great necessitie why was it for the space of fourtie yeares in the desart intermitted and that onely because the Israelites beeing often in iourney such as were circumcised were by it in ieopardy of death no doubt Moses and Aaron would neuer haue omitted this Sacrament so long if it had bene absolutely necessarie to saluation IV. This doctrine of the absolute necessitie of Baptisme was vnknowne to the auncient Fathers For the primitiue Church did tollerate very godly men though we allow not this their fact that they should deferre their baptisme many yeares yea often to the time of their death Hence was it that Constantine the great was not baptised till a little before his death and Valentinian by reason of his delay was not at all baptized whome notwithstanding Ambrose pronounceth to be in heauen And Bernard in his 77. epist. disputeth that not euery depriuation of Baptisme but the contempt or palpable negligence is damnable The VII errour Man after the fall of Adam hath free-will as well to doe that which is good as that which is euill although it be in a diuers manner that is he hath free-wil to do◠euill simplie and without any externall aide but to doe well none at all but by the grace of God preuenting or guiding vs the which grace notwithstanding euery man hath and to the which grace it is in our free-will either to consent and togither worke with the same or not And therfore the power of free-will to doe that which is good acceptable to God is onely attenuated weakened before conuersion and therefore man can of himselfe worke a preparation to iustification The Confutation Man not regenerated hath free-will to doe onely that which is euill none to doe good He beeing not already conuerted cannot so much as will to haue faith and be conuerted Reasons I. Man is not said to be weake or sicke but dead in sinnes Ephe. 2.1 Col. 1.13 As he therefore that is corporally dead can not stirre vp himselfe that he may performe such workes of viuification no not then when others helpe him so he that is spiritually dead cannot mooue himselfe to liue vnto God II. He is the seruant of Satan and bondslaue of sinne Eph. 2.2 Rom. 6.13 Nowe we knowe that a seruant standeth at the becke pleasure of another and can doe nothing els III. That which no man can by himselfe knowe and beleeue the same he cannot will but no man can knowe beleeue those things that appertaine to the kingdome of GOD. 1. Cor. 2. vers 14. The naturall man perceiueth not the things of the spirit of God 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues Therefore no man can will by himselfe those things that appertaine to Gods kingdome IV. That which is a deadly enemie to goodnes and is directly repugnant thereunto the same desireth not that which is good but the will is an enemie directly repugnant vnto goodnes Rom. 8.7 The wisdome of the flesh is hatred against God for it is not subiect to the lawe of God neither indeed can bee Obiect I. The word is neere vnto thee in thine heart and in thy mouth that thou maiest doe the same Deut. 30. Answer It is easie to performe the lawe legallie but not Euangelically Now this is done when as any man doth fulfill the law by a Mediatour and from him receiuing the spirit of god doth endeuour to performe new obedience Obiect II. God giueth many precepts by which we are commanded to repent beleeue obey God c. Therefore to doe these we haue free-will Answ. Such places doe not shew vs what we can doe but what we should doe our weaknes what we cannot doe neither doe they shew what men can doe but what men should doe II. They are instruments of the holy Ghost whereby he doth renue and conuert such as shall be saued They obiect againe God in commanding these doth not require things impossible Ans. He doth not indeede to men in their innocencie but now to all such as fell in Adam he doth and that by their owne default not Gods Obiect III. Philip. 3. 12. Worke your saluation with feare and trembling Answer Paul speaketh of such as are alreadie conuerted which haue their wil in part freed Obiect IV. If the will be a meere patient it is constrained to doe that which is good Answ. The will both in it selfe and of it selfe is a meere patient in her first conuersion vnto God but if it be considered as it is mooued by the spirit of God it is an agent For being mooued it mooueth It is not therefore compelled but of a nilling will is made a willing will The VIII errour The holy Ghost doth not giue grace to will but onely doth vnloose the will which before was chained and also doth excite the same so that the will by her owne power doth dispose her selfe to iustification The Confutation It is apparantly false To will those things which concerne the kingdome of God as faith conuersion and new obedience is the meere gift of Gods spirit
of afflicted conscience 129 Commemoration of the creature 55 Commendation for well doing to be vsed 100 Commaundements to man in innocencie 13 Companie 85 want of Compassion 74 Complaints 74 Compunction 165 Concupiscence 100 Conception of sinne 21 Condemnation is by man 164 Confession of sinnes 119 Confidence in creatures 41 Cookes must keepe the sabbath 63 Coniuring 50 Coniunction with God 115 Conscience corrupted 18 not Comforted by a generall election 172 Concealing of sinnes 21,99 Consent in sinne 21 Contentation 92 Contentions 74 Contempt of superiours 71 Contempt of Gods seruice 48 Corne for the poore 75 Conuersation 58 to Couet what â—00 Counterfait wares 89 Countenance austere 74 Couetousnes 89 Couenant of grace and workes 36 102 Couenant with sathan 49 who are in the Couenant 108 Contracts how with whome 88 Contingencie not taken away by gods decree 9 Controuersies how decided 75 Conuersion to God whence 19 Crauing pardon for sinnes 119 Credulitie 98 Creation 10 creatures must not be vsed hardly 74 Cryings 74 Crosses 136 Crueltie 72 Cursings 55 Custome in sinne 21 ConstaÌ„tine what figure he saw 4â— D Damage in goods a punishment 23 Damnation 164,171 Dauncing 85 Death a punishment 23 Death not to be feared 142 Death of the elect 141 Death driuen farre off 20 Decalogue 36 Decree of God 8 it is secret 164 Degrees in sinning 20 Degrees in deuills 15 Defence of a mans selfe 81 Deniall of our selues 1â—8 Derision is persecution 74 Derision of Gods creatures 55 of superiours 71 Desire to please God 40 desires of the flesh how auoided 135 holy Desperation 117 Deuils 36 what they can doe 49 Differences of actuall sinne 21 Disdaine 95 Disobedience 71 Distinction of dominions a punishment 23 Distinction of persons 6 Distrust in God 40 Dissolute life 58 Doubtfulnes 40,132 Dreames 19 Diuination 50 Discerning 126 Duties of man to himselfe 71 E Eares of corne may be pulled to satisfie hunger 80 Eating with circumstances 87 Edict of the law 36 Edification 140 Elders fathers 66 Elect know themselues elect 163 election 23,114,146 by Christ. 24,114 meanes of election 24,36 it is Gods gift 114 it is not generally of all 168 notes of election 177 elect can not finally fall 160 elect haue dominion ouer creatures 124 Elohim what 1 eleuation in the masse 48 enchantments 51 enterludes 85 enuie 74,95 entising to sinne 21 encourage such as feare God 81 equalitie in contracts 93 errours of Predest confuted 149 estate of infidelitie 16 estate of the elect after death 141 143,144 estate of wicked men 175 estimation of our selues 20 eternall life 144 eternall ioy 145 eternall destruction 23,174,175 euangelicall promises indefinite 132 euill things how good with God 9 10 euill thoughts 20 excellencie of gifts reuerenced 69 excuse of sinne whence 18 execution of Gods decree 23 execution of election 25 execution of the decree of reprobation 164 exposition of scripture to xpe 33 externall obseruation of the sabbath 65 extolling of a mans selfe aboue others 72 eyes full of adulterie 84 F the Fall of a christian souldier 130 131 the remedies 131 before my Face what 39 the Fall 14 Falling from God 166 decreed of God 16,173 Faith 117,120,155 a temporarie faith 166 how faith is begotten 33,103 degrees in working it 118 degrees in Faith 120 Faith how shaken 120 not commaunded in the morall law 121 Faires may not be on the sabbath 65 the Faithfull alone haue title to Gods goods 124 False witnesse 95 False sentence 91 Fasting 53,88 Father what 66 Fatherlesse 74 Feare of God 40 of deâ—th 166 to offend God 127 Feasts 87 to idols 45 at Feasts leaue somewhat 87 Feeble not to be inuried 74 Fighting ibid. Flatterie 97 Flight in persecution 140 Forgerie 99 Foreknowledge of God 9 Fornication 82 Found things restore 89,94 Free-will not taken away by Gods decree 9 Free-will 151,153 Frowardnes 74 Funerals how to be solemnized 79 Fulnes of bread 85 G Gaine lawfull 91 vnlawfull ibid. Gaming for gaine ibid. Gate what 63 Gifts of the holy Ghost not saleable 89 Gleanings 80 Glorification 141 perfect Glorie 144 Glorie of God sought aboue all 100 it is the ende of all 146 176 Gospell 103 thought follie 20 God is and what 1 he is denied 20 his nature 1 simplenes 2 infinitenesse 2 he hath neither subiect nor adiunct 2 his essence ibid. immutabilitie ibid. searcher of the heart 3 the life of God ibid. how he willeth euill 3 his loue mercie c. ibid. what God can doe 5 his glorie knowne onely to himselfe ibid how God is knowne to man ibid. God the Father 7 his properties ibid. God the Sonne ibid. he onely incarnate 24 how sent 7 how the Word ibid. his properties 7 God the holy Ghost 8 Gods operation and operatiue permission 9 thy God what 38 others gods what 38 39 Good meaning 20 Good name 99 Goodnes of the creature 11 Gouernment of Christs Church 35 when corrupted 48 Grace can not be extinguished 160 Grapes may be plucked 79 Grief for others our own sins 127 Grauen image 43 Grudges 74 Guiltlesse what 54 H Hallow the sabbath 61 Hardnes of heart 23 Hard and soft heart 42 Hatred of God 42,164 of our neighbour 74 Heauens threefold 11 Hellenisme 40 Heresies spring froÌ„ original sin 17,18 Hell fire 176 Holy Ghost 8 not Christs father 25 Holines of mind 126 of memorie ibid. conscience ibid. will 127 affections ibid. bodie 128 Honour what 83 Hope 39,127 Hope of pardon 118 House coueted 100 Humilitie 40 Hungring after grace 118 Hunting 81 Husbandrie on the sabbath 65 Hypocrisie 47,48 I Idlenes 88 Iealous what 43,44 Iesting at scripture 58 Iewes 35 Idolatrie 45 Idolaters 35 Idol 43 Idolatrous seruice may not be heard 45 Idolaters sorie when they omit their fained worship 18 Illumination 126 Iehouah 38 Image of God 11 how much of Gods Image we reteined 17 Ingrossing commodities 90 Infamie a punishment 23 Infants how saued 114 Infants in the couenant 108 Infants which condemned 164 Ingratitude 72 Inhabitants of the world 11 Inholders dutie 63 Ignorance from Adam 17 sinne of Ignorance 21,22 Impatience in afflictions 41 Impotencie of minde 17 of will 19 Inclination to euill 17 Impuritie of conscience 18,19 Inescation 21 Iniuries 74 Indulgences 47 ImputatioÌ„ of mans sins to Christ. 31 Imputation of Christs righteousnes to man 122 imputatiue iustice prooued 123,156 Iosephs pietie 98 Iourneies on the sabbath day 65 Iudaisme 40 Images in Churches vnlawfull 44 Infirmities to be concealed 78,97,99 Infirmities of the bodie couered by Christ. 33 Infidels how damned 167 Ioy in the holy Ghost 128 Iudgements of God must be regarded 58 Iudging 99 last Iudgement 143 Iust dealing 92 Iugling 51 Iustice. 129 of the faithfull 160 Iustification 121,122 second Iustification confuted 157 Intermission of Gods seruice 48 Interpreting amisse 75 Interpreting wel 98 Iustice inherent 156 K to Kill what who when 73 the Knowledge of Gods law bruiseth the heart 177 the Knowledge of the Gospel 118 Kings are fathers 66
L Labour commanded 88 Labourers must be paid 74,91 Law of God morall 36 the Lawe can not be fulfilled in this life 160 vse of the Law 101 vse of it in the regenerate 102 Church Lawes by Christ. 33 Lawe 95 Lawyers sinne 91 Leagues which are lawfull 78 Leagues with infidels 79 Leagues with the godly 54 Lenitie in correction 72 Lending freely 94 Life vnoffensiue 81 vnordinate 88 long Life promised to children 67 Lordships distinguished 23 Lottes 56 Loue of God 39,41 markes of it 40 Loue of God in Christ. 113 Loue of the creature more then god 41 the Lords supper 111 Lower roome at table 87 Lying 54,96 Lucke good and bad 56 Lust of heart 82 Lutherans consubstantiation 112 M Madnes a punishment of sinne 23 Magistrates fathers 66 Magistrates winking at sinne 21 Magistrates to be obeyed 68 Magicke 49 Magitians 35,41,49 Magitians not to be sought vnto 51 Malice 95 Man and wife abusing their libertie 84 Mans creation with circumstances 12 13 created mutable 13 his fall 15 Man Gods image 45,56 pleasures with Men. 82 Manichees condemned 41 Mariage to be sanctified with praier 60 Mariage without parents consent 71 with infidels 46 Marie Christs mother continued a virgine 27 Marcion 41 Martyrdome 139 Marchandise solde to an idolatrous vse 46 Masse may not be heard 45 Mayming of the bodie 74 Meditation of the creation on the Sabbath 65 Meditation of Christs passion 31 Meditation in the promises of the Gospel 118 Meanes of Gods worship 52 Members of Christ. 116 Gods mercie aboue his iustice 44 Merit of congruitie 154 of condignitie 161 the Minde corrupted 17 MINISTERS fathers 66 Ministers sinnes 21 Ministers dutie 52 Mirth at meate 87 Miseries of our neighbour 77 Modestie 85 Monasticall vowes 47 Monkes 91 Monuments of idolatrie 46 Mortification 124 Mourning 80 Mother what 67 Mothers must nurse their owne children 72 Musicke lawfull 81 Musicke in Churches 47 Murder vnpardonable 75 N Naamans worship in the Temple of Rimmon 45 Name of God 54 good Name 99 Necromancie 50 Neglect of Gods seruice 48 Neighbours who and how to be loued 66,74 Non-residencie reprooued by scripture and councels 76,77 Notions of the minde 17 O Obedience to god how measured by him 48 Obedience to superiours 69 Obedience to the law 20 euangelicall Obedience 129 Occasiōs of strife how ministred 76 Offences against superiours 71 equalls 72 inferiours 72,77 Old men fathers 67 Operation of God 9 Oppression 89 Originall sinne 17 not taken away by baptisme 152 Outward actuall sinne 20 Originall sinne deserueth death 173 Othes 59 lawfull ibid. vnlawfull ibid. P Particular perswasion of saluation 119 Paines in childbirth 23 a Punishment for sinne 23 Parents how said to be holy 108 Parents prolong their childrens life 67 Patience in perils 39 Patience with preseruatiues 137 Peace of God 148 Perfection of sinne 21 Permission of euill 14 Periurie 5 Peoples dutie in Gods seruice 52 petition 60 Peters fall 22 Pirats 91 philosophie 81 phisicke 81 pictures 44 plague 81 plaies 85 Pledges to be restored 75,90 to be redeemed 93 strange Pleasures 82 pollution 197 pollution by night 84 the Pope Antichrist 35 Popish superstitions 47,58 popish fasting 48 popish traditions 48 power of the law 102 of Christs death 126 preaching of the Gospel an image of Christ. 45 it begetteth faith 33 praier 138 praiers of the faithful 139 to creatures 49 a meanes to sanctifie Gods creatures 60 praiers on particular occasions 60 praising of God in heauen 145 Predestination 10,167 it is both of the Elect and reprobate 149 immutable 150 not by foreseene workes in man 172 it may be knowne 177 what it is to the Papists 146 Predestination applied 176 preseruatiues against assaults of temptation 131 vocation 131 faith 132 sanctification 134 presumption 22,42 pride 42 promises of God and man 36 promises must be kept 94 pronenesse to diseases a punishment 22 pronouncing vniust sentence 96 propagation of sinne 17 profession of God commanded 39 138 processions 45 prognostications 56 prophesies 50 prophanations of sabbaths 64 punishments of sinne 22 punishments inflicted by superiours to be borne 69 punishments how to be inflicted 70 Q Quarrellings 74 R Railings forbidden 74 Raising of prises in wares 89 Remission of sinnes 122 reioycing at our neighbors good 77 Rebaptizing 110 Rebellion inward 20 Recreation 81 Relikes of idols vnlawfull 46 Reliefe of such as are godly 140 Remember what it signifieth 61 Representing of God in an image 44 Reprobates 165 how farre they may go in godlines 164 Reprobates may know the lord 165 haue temporary faith 165 a tast of the heauenly gifts ibid. outward holines ibid. their falling from God ibid. death 175 condemnation ibid. estate in hell 176 Reprobation 163 Reprobate sense 17 Reuerence to superiours with many branches 68 Reuenge 74 Restitution 89,94 Repentance 129 howe in Reprobates 165 howe in God 2 Resurrection 143 Reading sometimes begetteth faith 103 to rise early on the Sabbath 63 Rogues 91 Robberies ibid. the Romish Hierarchie 48 Rules for the communion of properties 7,26 Rules for vowes 52 Rules for equalitie in contracts 93 Rules for the interpretation of the decalogue 37 Rules for such as would be saued 103 S Sabellius condemned 41 Sabbath commanded in Paradice 63 Sabbath 61 how sanctified 63 how morall and ceremoniall 63,64 why changed 64 a Sabbath daies worke 62 preparation to the Sabbath 64 how prophaned 65 Sacraments 104 how necessarie 107 Sacrifice and Sacrament differ 107 Saluation 146,171 Saluation according to the Church of Rome 146 Saints not to be praied for 49 Samuel raised vp not true Samuel 50,51 Sanctuaries 76 to Sanctifie what 61 Sanctification of Gods creatures 60 Sanctification with the effects thereof 124 Satans shifts to cause infidelitie 132 Satan Gods ape 50 his Sacraments 50 Scandals 76 Scriptures only expoūded by Christ. 34 Serpents head bruised 171 Second causes are not frustrate by Gods decree 8 Securitie 20,42 Seruice of God in heauen 145 Sellers sinne 89 Seruants eie seruice 72 Shame of nakednes a punishment 22 Shooting 81 Signes in the sacraments 105 Sinne what 13 mortall Sinne. 160 why it raigneth in man 102 one Sinne forgiuen all forgiuen 134 Sinne corrupteth onely faculties 17 Sinnes of omission and commission 20 Sinne against the holy ghost 22,166 Sixe daies to worke 62 Single life 87 Sobrietie 86 Soule punished 23 Sorrow for sinne 136 Societie with infidels 46 Soules in heauen 142 Southsaying 50 christian Souldier 129 Spirit of slumber 18 Spirituall drunkennes ibid. Sports on the Sabbath 65 Starres what force they haue 57 Stealing 88 Step-parents to be honoured 66 Strangers not to be iniuried 78,80 the Sting of death 142 Subiect to satan 35 Subiection to Satan a punishment 23 Suretiship 94 Suites in law 47 Supremacie in the Pope a note of Antichrist 35 Superstition 56 Suspitions 96 Superiours dutie to inferiours 70 Superiours to be reuerenced 67 they must speake first 68 Subiects are freed from their allegiance to their prince by the Pope 72 Swearing any way 55 T
wrought in and by the outward ministerie of the Gospell accompanied by the inward operation of the spirit and that not suddenly but by certaine steps and degrees as nature frameth the bodie of the infant in the mothers wombe 1. by making the brain and heart 2. by making veines sinewes arteries bones 3. by adding flesh to them all And the whole operation of the spirit stands in two principall actions First the enlightening of the minde the second the moouing of the will For the first the holy Ghost inlightens mens minds with a further knowledge of the law then nature can affoard and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof and withall to tremble at the curse of the law Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes and life eternall promised in Christ. This done then comes the second worke of the holy ghost which is the inflaming of the will that a man hauing considered his fearefull estate by reason of sinne and the benefits of Christs death might hunger after Christ and haue a desire not so much to haue the punishments of sinne taken away as Gods displeasure and also might enioy the benefits of Christ. And when he hath stirred vp a mā to desire recōciliation with god in Christ then withall he giues him grace to pray not onely for life eternall but especially for the free remission and pardon of all his sinnes and then the Lords promise is Knocke and it shall be opened seeke and ye shall finde After which he further sendes his spirit into the same heart that desireth reconciliation with God and remission of sinnes in Christ and doth seale vp the same in his heart by a liuely and plentifull assurance thereof The differences degrees of faith are two I. a weake faith II. a strong faith Concerning the first this weake faith shewes it selfe by this grace of God namely an vnfained desire not onely of saluation for that the wicked and graceles man may haue but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart and it is peculiar to the elect and they which haue this haue in them also the ground and substance of true sauing faith which afterwardes in time will grow vp to greater strength Reasons I. Promise of life euerlasting is made to the desire of reconciliation Psal. 10.17 Lord thou hast heard the desire of the poore Psal. 143. 6. My soule desireth after thee as the thirstie lande Psal. 145. 19. He will fulfill the desire of them that feare him Matth. 5.6 Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied Reuelat. 21.6 I will giue vnto him which is a thirst of the well of the water of life freely II. The hungering desire after grace is a sanctified affection where one affection is sanctified all are sanctified where all are sanctified the whole man is sanctified and he that is sanctified is iustified and beleeues III. God accepts the will and desire to repent and beleeue for repenting and beleeuing indeed wherefore this desire of reconciliation if it be soundly wrought in the heart is in acceptation with God as true faith indeede But carnall men will say If faith yea true faith shew it selfe by a desire of reconciliatiō with God in Christ for all our sinnes then we are well ynough though we liue in our sinnes for we haue very good desires I answer That there be many sundrie fleeting motions and desires to doe good things which grow to no issue or head but in time vanish as they come Nowe such passions haue no soundnesse in them and must be distinguished from the desire of reconciliation with God that comes from a bruised heart◠and brings alwaies with it reformation of life therefore such whatsoeuer they are that liue after the course of this world and thinke notwithstanding that they haue desires that are good deceiue themselues Now faith is saide to be weake when a man either failes in the knowledge of the Gospell or else hauing knowledge is weake in grace to applie vnto himselfe the sweet promises thereof As for example we know that the Apostles had all true sauing faith except Iudas and when our Sauiour Christ asked them whome they thought that he was Peter in the person of the rest answered for them all and said Thou art Christ the Sonne of the liuing God for which our Sauiour commended him and in him them all saying Thou art Peter and vpon this rocke that is vpon Christ which Peter confessed in the name of them all will I build my Church And yet about that time we shall finde in the Gospell that they are called men of little faith Now they failed in knowledge of the death of Christ and of his passion and resurrection and were caried away with a vaine hope of an earthly kingdome And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there Peter a little after his notable confession beganne to rebuke Christ and said Master haue pitie on thy selfe this shall not be vnto thee And vntill he had appeared to them after his death they did not distinctly beleeue his resurrection Again weake faith though it be ioyned with knowledge yet it may faile in the applying or in the apprehension appropriating of Christs benefits to a mans owne selfe This is to be seene in ordinarie experience For many a man there is of humble and contrite heart that serueth God in spirit and truth yet is not able to say without great doubtings and wauerings I know and am fully assured that my sinnes are pardoned Now shall we say that all such are without faith God forbid Nay we may resolue our selues that the true child of God may haue a hungering desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience and yet be weake sometime in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes But if faith faile either in the true knowledge or in the apprehension of Gods mercies how can a man be saued by it Ans. We must know that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne as strong faith though not so soundly Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king as he that is more sound though it be not so firmely and steadfastly And Christ saith that he will not breake the bruised reede nor quench the smoking flaxe The Church of Rome beares men in hand that they are good Catholicks if they beleeue as the Church beleeues though in the meane season they can not tell what the Church beleeues And some Papists commend this faith by the example of an old deuout father
to make all grace to abound towardes them Where also this dutie is taught vs that seeing God is omnipotent and therefore able to make vs abound therefore wee must giue cheerefully to our poore brethren which want Fourthly whereas there are many in euery place which haue liued long in their sinnes euen from their cradle some in wantonnes some in drunkennes some in swearing some in idlenesse and such like out of this place to all such there is a good lesson namely that euery one of them doe nowe become new men and repent of all their sinnes for all their life past For marke what Paul saith of the Iewes which are cutte off from Christ through vnbeleefe and haue so continued in hardnesse of heart and desperat malice against him almost 16. hundreth yeares If saith he they abide not still in vnbeleefe they may bee grafted into their oliue againe and his reason is this because God is able to graft them in againe Euen so though wee haue liued many yeares in sinne and sure it is a daungerous and fearefull case for a man to liue 20.30 or 40. yeares vnder the power of the diuell yet wee must knowe that if wee will nowe liue a newe life forsake all our sinnes and turne to God wee may be receiued to grace and be made a branch of the true oliue though we haue borne the fruits of the wilde oliue all our life long But some will obiect that they haue no hope of Gods fauour because they haue beene so grieuous sinners and continued in them so long Ans. But knowe it whosoeuer thou art God is able to graft thee in and if thou repent he will receiue thee to his loue and fauour This must be obserued of all but especially of such as are olde in yeares and yet remaine ignorant without knowledge they must turne to the Lord by repentance otherwise if they continue still profane and impenitent they must knowe this that their damnation comes post hast to meete them and they to it And thus much for the duties Nowe followe the consolations which Gods Church reape from this that God the father is omnipotent First the wonderfull power of God serueth to strengthen vs in praier vnto God for hee that will pray truely must onely pray for those things for which he hath warrant in Gods word all our prayers must bee made in faith and for a man to praie in faith it is hard therefore a speciall meanes to strengthen vs herein is the mightie power of God This was the ground and stay of the leper whom our Sauiour Christ clensed Lord saith he if thou wilt thou canst make me cleane And in the Lords praier when our Sauiour Christ hath taught vs to make sixe petitions in the end he giueth vs a reason or motiue to induce vs to stand vpon and to waite for the benefits before craued in these wordes Thine is the kingdome thine is the power c. Secondly hence wee learne this comfort that all the gates of hell shall neuer bee able to preuaile against the least member of Christ. I doe not say they shall neuer be able to assault or tempt them for that may be but they shal neuer ouercome them How will some say may we be resolued of this I aunswer By reason of faith for if a Christian man do beleeue that God the father and in Christ his father is almightie no enemie shall euer be able to preuaile against him So S. Iohn reasoneth Litle children ye are of God haue ouercome them that is all false teachers because greater is he that is in you that is Christ Iesus by his holy spirit who is God and therefore almightie then he that is in the world that is the spirit of satan therefore you neede not to feare So Dauid compareth himselfe to a silly sheepe and saith Though I should walke through the valley of the shadow of death that is as it were in the mouth of the lyon yet I will feare none euill why so because the Lord is with him thy rodde saith he and thy staffe comfort me Thus much for the benefits Now whereas it is said the first person is a Father as also Almightie ioyne these two togither and hence will arise singular benefits and instructions First whereas we are taught to confesse that the first person is a Father Almightie we and euery man must learne to haue experience in himselfe of the mightie power of this almightie father Why will some say that is nothing for the deuill and all the damned soules feele the power of the Almightie True indeede they feele the power of God namely as he is an almightie Iudge condemning them but they feele not the power of an almightie father this is the point whereof we must indeauour to haue experience in our selues Paul prayeth that the God of our Lord Iesus Christ the father of glorie would giue vnto the Ephesians the spirit of wisedome to see what is the exceeding greatnes of his power in them which beleeue according to the working of his mightie power which he wrought in Christ. Which place must be considered for here the Apostle would haue vs haue such a speciall manifestation of Gods power in our selues like to that which he did once shew forth in Christ. But how did Christ see and finde the power of God as he was manâ— Answer Diuers waies I. On the crosse he died the first death which is the separation of bodie and soule and he suffered the sorrowes of the second death For in his soule he bare the whole wrath of God and all the pangs of hell and after was buried and laide in the graue where death triumphed ouer him for the space of three daies Nowe in this extremitie God did shewe his power in that he raised Christ from death to life And looke as his power was manifested in Christ the head so must it be manifested in all his members for euery man hath his graue which is naturall sinne and corruption which we drawe from our first parents and looke as a man lies dead in the graue and can mooue neither hand nor foote so euery man by nature lyeth dead in sinne Now as God did shew his power in raising Christ from death so euery one must labour to haue this knowledge and experience in himselfe of the mightie power of God in raising him from the graue of sinne to newnesse of life For thus Paul makes a speciall request that he might know Christ and the vertue of his resurrection that is that he might feele in himselfe that power whereby Christ was raised from death to life to raise him also from the bondage of his sinnes to a newe life more and more Furthermore when Christ was vpon the crosse and all the gates of hell were open against him then did he vanquish Satan he bruised the serpents head and as Paul saith he spoyled principalities and powers
spirit the answer is that the spirit signifies the minde whereby men conceiue and vnderstand such things as may be vnderstood and the soule is there taken for the will and affections and therefore these twaine are not two parts but onely two distinct faculties of one and the same soule The bodie of man at the first was formed by God of clay or of the dust of the earth not to be the graue of the bodie as Plato said but to be an excellent and most fit instrument to put in execution the powers and faculties of the soule And howsoeuer in it selfe considered it is mortall because it is compoūded of contrarie natures called Elements yet by the appointment and blessing of God in the creation it became immortall till the fall of man As for the soule it is no accidentarie qualitie but a spirituall and inuisible essence or nature subsisting by it selfe Which plainely appeares in that the soules of men haue beeing and continuance as well forth of the bodies of men as in the same and are as well subiect to torments as the bodie is And whereas we can and doe put in practise sundrie actions of life sense motion vnderstanding we doe it onely by the power and vertue of the soule Hence ariseth the difference betweene the soules of men and beasts The soules of men are substances but the soules of other creatures seeme not to be substances because they haue no beeing out of the bodies in which they are but rather they are certaine peculiar qualities arising of the matter of the bodie and vanishing with it And it may be for this cause that the soule of the beast is said to be in the blood whereas the like is not said of the soule of man And though mens soules be spirits as angels are yet a difference must be made For angels can not be vnited with bodies so as both shall make one whole and entire person whereas mens soules may yea the soule coupled with the bodie is not onely the moouer of the bodie but the principall cause that makes man to be a man The beginning of the soule is not of the essence of God vnlesse we will make euery mans soule to be God neither doth it spring of the soule of the parents for the soule can no more beget a soule then an angel can beget an angel And Adam is called a liuing soule and not a quickning soule And earthly fathers are called the fathers of our bodies and not of our soules It remaines therefore as beeing most agreeable to the Scriptures that the soules of men are then created by God of nothing when they are infused into the bodie And though the soule◠of men haue a beginning yet they haue no end but are eternall And when they are saide to die it is not because they cease at any time to subsist or haue beeing in nature but because they cease to be righteous or to haue fellowship with God Whereas our bodies are Gods workemanship we must glorifie him in our bodies and all the actions of bodie and soule our eating and drinking our liuing and dying must be referred to his glorie yea we must not hurt or abuse our bodies but present them as holy and liuing sacrifices vnto God And whereas God made vs of the dust of the earth we are not to glorie and boast our selues but rather to take occasion to praise the great goodnesse of God that hath vouchsafed to honour vs beeing but dust and ashes And after that man is created what is his life alas it is nothing but a little breath stoppe his mouth and his nostrells and he is but a dead man By this we are put in minde to consider of our fraile and vncerten estate and to lay aside all confidence in our selues and for this cause the Prophet Esay teacheth vs to haue no confidence in man because his breath is in his nostrills Againe let vs marke the frame and shape of mans bodie All other creatures goe with their bodies and eyes to the ground-ward but man was made to goe vpright and whereas all other creatures haue but foure muscles to turne their eyes round about man hath a fifth to pull his eyes vp to heauen-ward Now what doth this teach vs surely that howsoeuer we seeke for other things yet first of all and aboue all we should seeke for the kingdome of heauen and the righteousnesse thereof and that our whole desire should be set to enioy the blessed estate of Gods children in heauen Secondly it teacheth vs in receiuing Gods creatures to returne thankfulnes vnto God by lifting vp the heart to heauen for the same These are very needfull and profitable lessons in these daies for most men indeede goe vpright but looke into their liues and they might as well goe on all foure for in their conuersation they set their whole hearts vpon the earth as the beast doth and their eyes vpon the things of this world hereby they doe abase themselues and deface their bodies and beeing men make themselues as beasts we shall see great numbers of men that runne and ride from place to place to prouide for the bodie but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer they wil not stirre one foote Thirdly mans bodie by creation was made a temple framed by Gods owne hands for himselfe to dwell in therefore our dutie is to keepe our bodies pure and cleane and not to suffer them to be instruments wherby to practise the sinne of the heart If a man had a faire house wherein he must entertaine a prince and should make hereof a swinestie or a stable would not all men say that he did greatly abuse both the house and the prince euen so mans bodie beeing at the first made a pallace for the euerliuing God if a man shall abuse it by drunkennesse swearing lying fornication or any vncleannesse he doth make it in stead of a temple for the holy Ghost to be a stie or stable for the deuill For the more filthie a mans bodie is the more fit it is to be a dwelling place for sinne and Sathan Fourthly man by creation was made a goodly creature in the blessed image of God but by Adams fall men lost the same and are now become the deformed children of wrath our dutie therefore is to labour to get againe our first image and indeauour our selues to become newe creatures If a noble man should staine his blood by treason after his death the posteritie will neuer be at rest till they haue got away that spot Man by Adams fall is become a limm of the deuill a rebell and traytor against Gods maiestie and this is the state of euery one of vs by nature we are at enmitie with God and therfore we ought to labour aboue all things in the world to be restored in Christ to our first estate and perfection that
so we may become bone of his bone flesh of his flesh beeing iustified and sanctified by his obedience death and passion Fifthly man was created that there might be a way prepared wherby God might shew his grace and mercie in the saluation of some and his iustice in the deserued damnation of others for their sinnes and in the creation of man Gods eternall counsell beginnes to come into execution Hereupon it stands vs in hand to make conscience of euery euill way beeing repentant for all our sinnes past and hauing a constant purpose neuer to sinne more as we haue done that by our good conuersation here in this life we may haue assurance that we be eternally chosen to saluation by the Lord himselfe Lastly whereas we haue learned that the soule of man is immortall we are hereby taught to take more care for the soule then for the bodie For it can not be extinguished When it is condemned euen then it is alwaies in dying and can neuer die But alas in this point the case is flat contrarie in the woâ—ld for men labour all their liues long to get for the bodie but for the soule they care little or nothing at all whether it sinke or swimme goe to heauen or to hell they respect not This doth appeare to be true by the practise and behauiour of men on the Lords day for if the number of those which come to heare Gods word were compared with those which runne about their worldly wealth and pleasure I feare me the better sort would be found to be but a little handfull to a huge heape or as a droppe to the Ocean sea in respect of the other But wilt thou goe an hundred myle for the encrease of thy wealth and delight of thy bodie then thinke it not much to goe ten thousand myles if neede were to take any paines for the good of thy soule and to get foode for the same it beeing euerlasting And thus much for the duties Now follow the consolationâ— Although by reason of the fall of man we can haue but little comfort now yet the creation doth confirme the vnspeakable prouidence of God ouer his creatures but especially ouer man in that the Lord created him the sixth day and so before he was made prepared for him a Paradise for his dwelling place and all creatures for his vse and comfort And if he were thus carefull for vs when we were not then no doubt he will be much more carefull for vs at this present in which we liue and haue beeing Nay marke further since the fall man eates and drinkes in quantitie a great deale which in common reason should rather kill him then turne to the strength and nourishment of his bodie yet herein doth the wonderfull power of the Creatour most notably appeare who hath made mans stomacke as a lymbecke or still to digest all meates that are hole-some for his nourishment and preseruation And thus much for the Creation Now in these words maker of heauen and earth is more to be vnderstood then the worke of creation namly Gods prouidence in gouerning all things created as he appointed in his eternall decreeâ— and therefore Saint Peter saith God is a faithfull creatour that is God did not onely make heauen and earth and so leaue them as masons and carpenters leaue houses when they are built but by his prouidence doth most wisely gouerne the same Now therefore let vs come to speake of Gods prouidence And first of all the question offers it selfe to be considered whether there be any prouidence of God or no for the mindes of men are troubled with many doubtings hereof And to make the question out of all doubt I will vse foure arguments to confirme the prouidence of God The first is the testimonie of the Scripture which ascribeth the euent of all particular actions euen such as are in themselues casuall as the casting of lots and such like to the disposition of God which very thing also teacheth that euen men themselues indued with reason and vnderstanding haue neede to be guided in all things and gouerned by God and it serueth to confute those that denie Gods prouidence Why saiest thou O Iacob and speakest O Israel my way is hid from the Lord and my iudgement is past ouer by my God The second argument may be taken from the order which appeareth in the whole course of nature First to begin with families there is to be seene and eutaxie or seemely order in which some rule and some obey and the like is to be found in townes cities countries and kingdomes yea euen in the whole world in which all things are so disposed that one serueth for the good of another Trees and hearbs and grasse of the field serue for beasts and cattell beasts and cattell serue for men the heauens aboue serue for them which are beneath and all the creatures which are aboue and beneath serue for God This argueth that God is most wise and prouident in ordering and disposing all things whatsoeuer The third argument is taken from the conscience specially of malefactours Suppose a man that coÌ„mits a murder so closely that no man knowes thereof and that the partie himselfe is free from all the daunger of law yet shall he haue his owne conscience to accuse vpbraid and condemne him yea euen to fright him out of his witte and to giue him no more rest then he can find vpon the racke or gibbet Now this accusation and terrour of conscience is nothing els but the forerunner of an other most terrible iudgement of God who is Lord of all creatures and iudge of all men And this also prooues the prouidence of God For if the conscience can finde a man out and lay his faults to his charge how much more shall God himselfe the creator of the conscience see and consider all his doings The fourth and last argument is this The prophesies of things to come should be vncerten or false if God gouerned not the world But now â—â—â—sidering things many yeares agoe foretold come to passe in the same maner as they were foretold by the Prophets and Apostles hereby we must certenly conclude that there is a prouidence of God whereby all and euerything is gouerned Against the prouidence of God sundrie things be alleadged The first and speciall is that prouidence and disorder confusion and order can not stande together Now in the world there is nothing but disorder and confusion in seditions treasons conspiracies and subuersions of kingdomes where also sinne and wickednesse preuailes Ans. It is true indeede there hath bin confusion in the world euer since the fall of man and angels and it ariseth not from God but from them alone who as they did at the first transgresse the will of God so they doe what they can to turne all vpside downe Now then coufusion disorder is onely in respect of the deuill and his instruments but in regard of God
sentence of the law of God to which man was bound from the first creation But God is aboue all his laws and not bound to them he is an absolute lord and law-giuer and therfore his actions are not within the compasse of morall lawes as mens are Whereupon it followes that though he did foresee mans defection yet is hee free from all blame in not preuenting of it For with him there be good causes of permitting euill And though God be no cause of mans fall yet must we not imagine that it came to passe by chance or fortune whereas the least things that are come to passe with Gods prouidence Neither was it by any bare permission without his decree and his will for that is to make an idle prouidence neither did it happen against the will of God he vtterly nilling it for then it could not haue beene vnlesse we denie God to be omnipotent It remaines therefore that this fall did so proceede of the voluntarie motion of Adam as that God did in part ordaine and will the permitting of it not as it was a sinne against his commandement but as it was further in the counsell of God a way to execute his iustice and mercie Against this which I say diuers things are obiected First that if Adam did that which God in any respect willed then he did not sinne at all Answ. He that willeth and doth that which God willeth for all that sinnes vnlesse he will it in the same manner with God and for the same ende Now in the permitting of this fact God intended the manifesting of his glorie but our first parents intending no such thing sought not onely to be like but also to be equall with God Secondly it is alleadged that Adam could not but fall necessarily if God did decree it Answ. Adams fall that came not to passe without Gods decree and therefore in that respect was necessarie was neuerthelesse in respect of Adams freewill contingent and not necessarie Gods decree not taking away the freedome of will but onely ordering it Lastly it is alleadged that Gods will is the cause of Adams will and Adams wil the cause of his fall and that therefore Gods will shall be the cause of the fall Ans. It must be granted that Gods will is a moouing cause of the wills of euil men yet marke how not as they are euill wills simply but as they are wills and therefore when God inclines the euill will of his creature to his good purpose he is nothing at all intangled with defect or euill of his will Touching the time of the fall the receiued opinion in former ages hath beene that our first parents fell the same day in which they were created and therefore Augustine writes that they stood but sixe houres And though we cannot determine of the certen time yet in all likelihood was it very short For Moses presently after that he had set downe the creation of man without the interposition of any thing else comes immediatly to the fall And considering the nature of the deuill is without ceasing to shew his malice no doubt he tooke the first occasion that possibly might be had to bring man to the same damnation with himselfe And our Sauiour Christ saith that the deuill was a man-slayer from the beginning namely from the beginning not of the creation of the world or of time but of man And Eue saith We shall eate of the fruit of the trees of the garden it may be insinuating that as yet shee had not eaten when the deuill tempted her Touching the greatnes of mans fall some haue made a small matter of it because it was the eating of an apple or some such fruit But we must not measure the greatnesse or the smalnesse of a sinne by the obiect or matter whereabout it is occupied but by the commandement of God and by the disobedience or offence of his infinite maiestie And that this fact of Adam and Eue was no small fault but a notorious crime and Apostasie in which they withdraw themselues from vnder the power of God nay reiect and denie him will euidently appeare if we take a viewe of all the particular sinnes that be contained in it The first is vnbeleefe in that they doubted and distrusted of the truth of Gods word which he spake to them The second is contempt of God in that they beleeued the lies of the deuill rather then him For whē God saith In the day that ye shall eate thereof ye shall die the death it is as nothing with Eue but when the deuill comes and saith Ye shall not die at all that shee takes hold on The third is pride and ambition For they did eate the forbidden fruit that they might be as gods namely as the Father the Sonne the holy Ghost The fourth is vnthankfulnesse God had made them excellent creatures in his owne image that is nothing with them to be like vnto him vnlesse they may be equall vnto him The fifth is curiositie whereby they affected greater wisdome then God had giuen them in creation and a greater measure of knowledge then God had reuealed to them The sixth is reprochfull blasphemie in that they subscribe to the sayings of the deuill in which he charged God with lying and enuie The seuenth is murder For by this meanes they bereaue themselues and their posteritie of the fellowship and graces of Gods spirit and bring vpon their owne heads the eternall wrath of God The eight is discontentation in that they sought for an higher condition then that was in which God had placed them In a word in this one single fact is comprised the breach of the whole law of God And we should often thinke vpon this that we may learne to wonder at the iust iudgements of God in punishing this fall and his vnspeakable goodnesse in receiuing men to mercie after the same And here we must not omit to remember the largenesse of Adams fall Sinnes are either personall or generall Personall are such as are peculiar to one or some fewe persons and make them alone guiltie Generall that is common to all men and such is Adams fall It is a sinne not onely of the person of one man but of the whole nature of man And Adam must be considered not as a priuate man but as a roote or head bearing in it all mankind or as a publike person representing all his posteritie and therefore when he sinned all his posteritie sinned with him as in a Parliament whatsoeuer is done by the burgesse of the shiere is done by euery person in the shiere As Paul saith By one man sinne entred into the world and so death went ouer all for as much as all haue sinned And here lies the difference betweene Adams fall and the sinnes of men as Cains murder which makes not the posteritie of Cain guiltie because he was neuer appointed by God to be the roote of his posteritie
Gods eyes We are vnder the wrath of God by nature and can not attaine to euerlasting life of our selues Wherefore it doth stand euery one of vs in hand to abase our selues vnder the mightie hand of God in that we are become by our sinnes the very basest of all the creatures vpon earth yea vtterly to dispaire in respect of our selues and with bleeding hearts to bewaile our owne cases There is no daunger in this it is the very way to grace none can be a liuely member of Christ till his conscience condemne him and make him quite out of heart in respect of himselfe And the want of this is the cause why so fewe perceiue any sweetnesse or comfort in the Gospell and why it is so little loued and embraced now a daies Lastly if all mankind be shut vp vnder vnbeleefe the dutie of euery man is to labour in vsing all good meanes whereby we may be deliuered from this bondage and to pray to God with Dauid Create in me a â—lâ—an heart O God and renew a right spirit within me And crie out with Paul O wretched man that I am who shall deliuer me from this bodie of death And we must neuer be at rest till we haue some assurance in conscience that in Christ we haue freedome from this bondage and can with the Colossians giue thanks that we are deliuered from the power of darknesse and translated into the kingdome of Christ. This should be the affection of euery man because the spirituall thraldom vnder sinne is of all miseries most loathsome and burdensome And in this respect the day of death should be vnto vs most welcome because it doth vnloose vs from this miserable estate in which we doe almost nothing but displease God For this is the greatest griefe that can be to such as are indeed the children of God by their sinnes to offende their mercifull father As for those which feele not the weight of their natural guiltinesse and corruption but lie slumbring in the securitie of their owne hearts they are therefore the more miserable in that beeing plunged in the gulfe of all miserie yet they feele no miserie Thus much of the permission of the fal of man Now we come to the Couenant of grace Which is nothing els but a compact made betweene God man touching reconciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden immediately after their fall by God himselfe in these wordes The seede of the woman shall bruise the serpents head and afterward it was continued and renued with a part of Adams posteritie as with Abraham Isaac Iacob Dauid c. but it was most fully reuealed accomplished at the comming of Christ. In the Couenant I will consider two things the parties reconciled between whome the Couenant is made and the foundation thereof The parties are God and man God is the principal and he promiseth righteousnesse and life eternall in Christ Man againe bindes himselfe by Gods grace to beleeue and to rest vpon the promise Here it may be demanded why man is more in the couenant then angels Ans. The will of God in this point is not reuealed vnlesse it be because angels fell of themselues not mooued by any other but man did fall by them Againe it may be asked whether all mankind were euer in the couenant or no Ans. We can not say that all and euery man hath bin and nowe is in the couenant but onely that little part of mankinde which in all ages hath bin the Church of God and hath by faith embraced the couenant as Paul plainly auoucheth The scripture saith he hath concluded all vnder sin that the promise of the saith of Iesus Christ should be giueÌ„ not vnto all men but to theÌ„ that beleeue Without faith no man can please God and therefore God makes no couenant of reconciliation without faith Againe since the beginning of the world there hath bin alwaies a distinction betweene man and man This appeares in the very tenour of the words of the couenant made with our first parents where God saith he will put difference betweene the seede of the woman and the seede of the serpent meaning by the seede of the woman Christ with all the elect whome the father hath giuen vnto him who shall bruise the serpents head and tread Satan vnder their feete And by the seede of the serpent he meaneth wicked men that liue die in their sinnes as S. Iohn saith he that committeth sinne is of the deuil And according to this distinction in times following was Abel receiued into the couenant and Cain reiected some were the sonnes of God in the daies of Noe some the sonnes of men In Abrahams family Ismael is cast out and the couenant established in Isaac Iacob is loued Esau is hated And this distinction in the families of Abraham Isaac and Iacob Paul approoueth when he maketh some to be the children of the flesh and some other the children of the promise And againe the Iewes a people of God in the couenant the Gentiles no people For Paul makes it a priuiledge of the Iewes to haue the adoption and couenants and the seruice of God and the promises belonging vnto them whereas he saith of the Ephesians that they were alients from the common wealth of Israel and were straungers from the couenants of promise and had no hope and were without Christ and without God in the world And the same may be said of the whole bodie of the Gentiles excepting here and there a man who were conuerted and became Proselytes And this is manifest in that they wanted the word and the Sacraments teachers And this saying of the prophet Ose I will call them my people which were not my people and her belooued which was not beloued is alleadged by Paul to prooue the calling of the Gentiles Some doe alleadge to the contrarie that when the couenant was made with our first parents it was also in them made with al mankind not one man excepted that the distinction and difference betweene man and man ariseth of their vnbeleefe and contempt of the couenant afterward Ans. Indeed in the estate of Innocency Adam by creation receiued grace for himselfe and his posteritie and in his fall he transgressed not onely for himselfe but for all his posteritie but in receiuing of the couenant of grace it cannot be prooued that he receiued it for himselfe and for all mankind nay the distinction betweene the seede of the woman and the seede of the serpent mentioned in the very first giuing of the couenant shewes the contrarie for if after the fall all and euery part of mankinde were receiued into the couenant then all men without restraint should be the seed of the woman bruising the serpents head and the serpent should haue no seede at all And againe
If any further alleadge that such as walke according to the commandements of God though their obedience be imperfect yet they haue the promises of this life and of the life to come The answer is that they haue so indeede yet not for their works but according to their works which are the fruites of their faith wherby they are ioyned to Christ for whose merits onely they stand righteous and are acceptable before God And whereas it is said by Peter that baptisme saueth vs his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie vs but that it serues visibly to represent and confirme vnto vs the inward washing of our soules by the blood of Christ. It may further be said that others haue beene Sauiours beside Christ as Iosuah the sonne of Nun who for that cause is called by the same name with Christ. Ans. Iosua after the death of Moses was appointed by God to be a guide to the children of Israel which might defend them from their enemies and bring them to the land of Canaan but this deliuerance was onely temporal and that onely of one people Nowe the Sonne of God is called Iesus not because hee deliuereth the people of the Iewes onely or because he saueth the bodies of men onely but because he saueth both body and soule not onely of the Iewes but also of the Gentiles from hell death and damnation And whereas Prophets and ministers of the word are called Sauiours it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts not by any vertue of theirs but onely by the operation of the spirit of Christ. Lastly it may bee obiected that the father and the holy Ghost are Sauiours and therefore not onely the sonne Ans. True it is that in the worke of saluation all the three persons must bee ioyned together and in no wise to bee seuered the Father saueth the Sonne saueth the holy Ghost saueth yet must we distinguish them in the manner of sauing the father saueth by the Sonne the Sonne saueth by paying the ransome and price of our saluation the holy Ghost saueth by a particular applying of the ransome vnto men Nowe therefore whereas the sonne paies the price of our redemption and not the Father or the Holy Ghost therefore in this speciall respect he is called in Scriptures and intituled by the name of Iesus and none but he By this which hath beene saide the Papists are faultie two waies First that they giue too much to the name of Iesus for they write in plaine tearmes that the bare name it selfe beeing vsed hath great power and doth driue away deuils though the parties that vse it be void of good affection whereas indeed it hath no more vertue then other titles of God or Christ. Secondly they are faultie that they giue too little to the thing signified For Christ must either be our alone and whole Sauiour or no Sauiour Now they make him but halfe a Sauiour and they ioyne others with him as partners in the worke of saluation when they teach that with Christs merits must be ioyned our workes of grace in the matter of iustification and with Christs satisfaction for the wrath of God our satisfaction for the temporall punishment and when they adde to Christs intercession the intercession and patronage of Saints especially of the Virgin Marie whome they call the Queene of heauen the mother of mercie withall requesting her that by the authoritie of a mother she would commaund her sonne If this doctrine of theirs may stand Christ can not be the onely Sauiour of mankinde but euery man in part shall be Iesus to himselfe But let vs goe on yet further to search the special reason of the name which is notably set downe by the Angel Thou shalt saith he call his name Iesus for he shall saue his people from their sinnes In which words we may consider three points I. Whome the Sonne of God shall saue II. By what III. From what For the first he shall saue his people that is the elect of the Iewes and Gentiles and therefore he is called the Sauiour of his bodie We must not here imagine that Christ is a Sauiour of all and euery man For if that were true then Christ should make satisfaction to Gods iustice for all and euery mans sinnes and Gods iustice beeing fully satisfied he could not in iustice condemne any man nay all men should be blessed because satisfaction for sinne and the pardon of sinne depende one vpon an other inseparably Againe if Christ be an effectuall Sauiour of all and euery particular man why is any man condemned It will be saide because they will not beleeue belike then mans will must ouerrule Gods will whereas the common rule of diuines is that the first cause ordereth the second The meanes of saluation by Christ are two his merit and his efficacie His merit in that by his obedience to the law and by his passion he made a satisfaction for our sinnes freed vs from death and reconciled vs vnto God Some may obiect that the obedience and the passion of Christ beeing long agoe ended can not be able to saue vs now because that which he did 1500. yeares agoe may seeme to be vanished and come to nothing at this day Ans. If Christs obedience be considered as an action and his passion as a bare suffering they are both ended long agoe yet the value and price of thē before God is euerlasting as in Adams fall the action of eating the forbidden fruit is ended but the guilt of his transgression goes ouer all mankind and continues still euen to this houre and shall doe to the end of the world in those which shall be borne hereafter The efficacie of Christ is in that he giues his spirit to mortifie the corruption of our natures that we may die vnto sinne and liue to righteousnesse and haue true comfort in terrours of conscience and in the pangs of death The euils from which we are saued are our owne sinnes in that Christ freeth vs from the guilt and the punishment and fault of them all when wee beleeue Thus much for the meaning of this title Iesus Nowe follow the vses which arise of it First of all whereas we are taught to make confession that the sonn◠of God is Iesus that is a Sauiour hence it must needes followe that wee are lost in our selues And indeed before we can truly acknowledge that Christ is our Sauiour this confession must needes goe before that we are in truth and therewithall doe feele our selues to bee miserable sinners vnder the wrath of God vtterly lost in regard of our selues for Christ came to saue that which was lost And when he talked with the woman of Cannan he checked her said he was not sent but to the lost
to them that are Christs Now then let vs all lay these things to our hearts and extoll the vnspeakable goodnesse of God that hath aduanced vs to the dignitie of kings priests prophets before him and hath giuen vs his spirit vnto vs to inable vs to be so indeede Now follow the duties which are to be learned hence And first whereas all Christians receiue annointing from the holy one Christ Iesus to become prophets in a sort we must doe our endeauours that the word of God may dwell plentifully in vs and for that cause we must search the Scriptures euen as hunters seeke for the game and as men seeke for gold in the very mines of the earth There is nothing more vnbeseeming a man then grosse ignorance a Christian. Therefore the author of the epistle to the Hebrewes reprooues them that whereas for the time they ought to haue bin teachers they had need againe to be taught the first principles of the word of God Againe that portion of knowledge which we haue receiued of God is further to be applied to the benefit and good of others this is that most pretious baulme that on our parts should neuer be wanting to the heads of men And here euery man that is set ouer others must remember within the compasse of his calling and charge to instruct those that be vnder him so far forth as possibly he can Gouernours of families must teach their children and seruants and their whole houshold the doctrine of true religion that they may know the true God and walke in all his waies in doing righteousnes iudgement If housholders would make conscience of this their dutie and in some sort and measure prepare their families against they come to the publike congregation the ministers of the Gospel with greater comfort and farre morâ— ease should performe their dutie and see farre more fruit of their ministerie then now they doe But whereas they neglect their dutie falsly perswading themselues that it doth not belong to them at all to instruct others it is the cause of ignorance both in townes and families in masters themselues in seruants and children and all Lastly by this we are admonished to take all occasions that possibly can be offered mutually to edifie each other in knowledge saying among our selues as it was foretolde of these times Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies and we will walke in his paths and withall wee should confirme each others as Christ saith to Peter When thou art conuerted confirme thy brethren and be readie at all times to render an account of our faith and religion euen before our enemies when we are iustly called so to do Secondly because we are set apart in Christ to become spirituall priests vnto God we must therefore offer spirituall sacrifices acceptable vnto him and they be in number seuen The first is an affiance whereby we rest vpon God as Dauid saith Offer the sacrifice of righteousnesse and trust in the Lord. The second is wholly to subiect our selues to the ministerie of the Gospel that we may be changed and conuerted by it as Paul saith That he ministreth the Gospel to the Gentiles that the offering vp of them might be acceptable beeing sanctified by the holy Ghost The third is all manner of praiers and supplications made vnto God Let my prayer saith Dauid be directed in thy sight as incense and the lifting vp of mine hands as an euening sacrifice The fourth is praising and thanksgiuing vnto God Let vs by him offer the sacrifice of praise alwaies to God that is the fruit of the lippes which confesse his name And in the Reuelation the golden vials full of odours are the praiers of the Saints The fifth is the reliefe of our poore brethren according to our abilitie as Paul saith I was euen filled after that I had receiued of Epaphroditus that which came from you an odour that smelleth sweete a sacrifice pleasant and acceptable to God The sixth is the deniall of our selues with a contrite and broken heart The seuenth is to resigne our selues bodies and soules wholly to the seruice of God Set your selues saith Paul to God as they that are aliue from the dead and your members as weapons of righteousnesse vnto God In which wordes he alludes to the manner of the olde Testament when a man offred any sacrifice for himselfe he brought the beast into the temple or tabernacle and set it before the altar in token that he did resigne it vnto God and so we for our parts must not giue our bodies soules to become the instruments of sinne and satan but we must haue them alwaies in readâ—nesse freely presenting them vnto God that he may haue the whole disposition of them according to his good pleasure to the honour and glorie of his name Againe in the whole burnt offering all was consumed and turned to smoke no man hauing benefite of it to signifie that wee must giue our selues not in part but wholly to the seruice of God euen to death if neede be If this be so miserable is the practise of such that giue vp their bodies and soules to liue in licentious wantonnesse in the pleasures of their beastly sinnes in idlenes For they offer themselues a sacrifice not to God but to the deuill Thirdly considering we are annointed to be spirituall kings euen in this life we must walke worthie so great a calling That this may be so first of all such as are gouernours set ouer others must rule not according to their wills and pleasures but in the Lord withall doing homage to their head and king Christ Iesus himselfe Secondly we must euery one of vs rule and beare sway euen as kings ouer our owne thoughts wills affections ouer-mastering them as much as we possibly can by Gods word and spirit withall maintaining and proclaiming continuall warre against our corrupt natures the deuill and the world And truly he which can beare rule ouer his owne heart is a right king indeede and hauing receiued some measure of grace to raigne ouer himselfe in this life he shall raigne for euer with Christ in the life to come As for such as are carried away with the swinge of their corruptions hauing blindnes and ignorance to raigne in their minds rebellion in their wils and affections loosenes in their whole liues they may carrie the outward forme and shew of Christians as long as they will but indeede they are no spirituall kings but very bondmen the strong man Satan keepes as yet the hold of their hearts and as Lord and king holds vp his scepter there Lastly seeing Christ is annointed with the most pretious baulme that euer was and that for our sakes he must be sweete and sauourie vnto vs and all other things must be as vnsauorie drosse and
nothing regarded A blinde man neuer seeing the sunne is not brought to wonder at it and earthly minded men neither seeing nor feeling what an excellent thing it is to bee the childe of God cannot bee brought to seeke after it But let all such as feare God enter into a serious consideration of the vnspeakeable goodnesse of God comforting themselues in this that God the father hath vouchsafed by his owne sonne to make them of the vassals of satan to be his owne deere children Nowe followe the duties which are two First we beleeue that Iesus Christ who was to be the Sauiour of mankinde must needs be God what is the reason hereof surely because no creature no not all the creatures in heauen and earth were able to saue one man so vile wretched and miserable is our estate by Adams fall And therefore the sonne of God himselfe pitied our estate and beeing king of heauen and earth was faine to come from heauen and lay downe his crowne and become a seruant and taking vpon him our nature was also faine to take vpon him our case and condition and suffer death for our sinnes which otherwise euery one of vs should haue suffered both in bodie and soule world without ende To make this more plaine let vs suppose that some one hath committed an offence against a prince and the trespasse to be so grieuous that no man can appease the kings wrath saue only the kings onely sonne and which is more the kings sonne himselfe cannot release him vnlesse hee suffer the punishment for him in his owne person which is due vnto the malefactour Nowe what is to be thought of this mans estate surely all men will say that he is in a most miserable taking and that his trespasse is notorious and so it is with euery one of vs by nature whatsoeuer we are No man could saue our soules no not all the angels in heauen vnlesse the king of heauen and earth the onely sonne of God had come down from heauen and suffered for vs bearing our punishment Nowe the consideration of this must humble vs and make vs to cast downe our selues vnder the hand of God for our sinnes and pray continually that the Lord would send some Moses or other which might smite the rockes of our hearts that some teares of sorrowe and repentance might gush out for this our wofull miserie Secondly whereas God the Father of Christ gaue his onley sonne to be our Sauiour as we must be thankefull to God for all things so especially for this great and vnspeakable benefit Common blessings of God as meat drinke health wealth and libertie must at all times mooue vs to be thankeful but this that Christ Iesus the onely sonne of God redeemed vs beeing vtterly lost this I say must be the maine point of all our thankfulnes but alas mens hearts are so frozen in the dreggs of their sinnes that this dutie comes little in practise nowe adaies When our Sauiour Christ clensed ten lepers there was but one of them that returned to giue him thankes and this is as true in the leprosie of the soule for though saluation by Christ be offered vnto vs daily by Gods ministers yet not one of tenne nay scarse one of a thousand giues praise and thankes to God for it because men take no delight in things which concerne the kingdome of heauen they thinke not that they haue neede of saluation neither do they feele any want of a Sauiour But we for our parts must learne to say with Dauid What shall I render vnto the Lord for all his benefits yea we are to practise that which Salomon saith My sonne giue me thy heart for we should giue vnto God both bodie and soule in token of our thankefulnesse for this wonderful blessing that he hath giuen his onely sonne to bee our Sauiour and we are to hold this for trueth that they which are not thankfull for it let them say what they will they haue no soundnes of grace or power of religion at the heart And thus much of the third title The fourth and last title is in these wordes our Lord. Christ Iesus the onely sonne of God is our Lord three waies first by creation in that he made vs of nothing when we were not secondly he is our Lord in the right of redemption In former times the custome hath bin when one is taken prisoner in the field he that paies his raunsome shall becom alwaies after his Lord so Christ when we were bondslaues vnder hell death and condemnation paide the ransome of our redemption and freed vs from the bondage of sinne and satan and therfore in that respect he is our Lord. Thirdly he is the head of the Church as the husband is the wiues head to rule and gouerne the same by his word and spirit And therefore in that respect also Christ is our Lord. And thus much for the meaning Nowe followe the duties And first of al if Christ be our Soueraigne Lord we must performe absolute obedience vnto him that is whatsoeuer he commandes vs that must we doe And I say absolute obedience because Magistrates Masters Rulers and fathers may command and must bee obeyed yet not simply but so farre foorth as that which they command doth agree with the word and commandement of God but Christs will and word is righteousnesse it selfe and therfore it is a rule and direction of all our actions whatsoeuer and for this cause he must be absolutely obeyed Thus he requires the obedience of the morall lawe but why because he is the Lord our god And in Malachie he saith If I be your Lord where is my feare And againe we must resigne both bodie and soule heart mind wil affections and the course of our whole liues to be ruled by the will of Christ. He is Lord not onely of the bodie but of the spirit and soule of man he must therefore haue homage of both As wee adore him by the knee of the bodie so must the thoughts and the affections of our hearts haue their knees also to worship him and to shewe their subiection to his commandements As for such as doe hold him for their Lord in word but in the meane season will not indeauour to shewe their loyaltie in all manner of obedience they are indeede no better then starke rebels Secondly when by the hande of Christ straunge iudgements shall come to passe as it is vsuall in all places continually we must stay ourselues without murmuring or finding fault because he is an absolute Lorde ouer all his creatures all things are in his handes and hee may doe with his owne whatsoeuer he will and therefore wee must rather feare and tremble whensoeuer we see or heare of them so Dauid saith I was dumbe and opened not my mouth because thou didst it And againe My flesh trembleth for feare of thee and I am afraid of thy iudgements Thirdly before wee vse
any of Gods creatures or ordinances wee must sanctifie them by the direction of his word and by praier the reason is this because he is Lord ouer all and therefore from his word we must fetch direction to teach vs whether we may vse them or not and when and how they are to be vsed and secondly we must pray to him that he would giue vs libertie and grace to vse them aright in holy maner Also we are so to vse the creatures and ordinances of God as being alwaies readie to giue an account of our doings at the day of iudgement for we vse that which is the Lords not our owne we are but stewards ouer them and we must come to a reckoning for the stewardship Hast thou learning then imploy it to the glory of God and the good of the Church boast not of it as though it were thine owne Hast thou any other gift or blessing of God be it wisdome strength riches honour fauour or whatsoeuer then looke thou vse it so as thou maist be alwaies readie to make a good account thereof vnto Christ. Lastly euery one must in such manner lead his life in this world that at the day of death hee may with cheerefulnes surrender and giue vp his soule into the handes of his Lord and say with Steuen Lord Iesus receiue my soule For consider this with thy selfe that thy soule is none of thine owne but his who hath bought it with a price and therefore thou must so order and keepe it as that thou maiest in good manner restore it into the hands of god at the ende of thy life If a man should borrowe a thing of his neighbour and afterward hurt it and make a spoile of it he would be ashamed to bring it againe to the owner in that manner and if he doe the owner himselfe will not receiue it Vngodly men in this life doe so staine their soules with sinne that they can neuer be able willingly to giue them vp into the handes of God at the day of death and if they would yet God accepts them not but casts them quite away We must therefore labour so to liue in the world that with a ioyfull heart at the day of death we may commend our soules into the handes of our Lord Christ Iesus who gaue them vnto vs. This is a harde thing to bee done and he that will doe it truely must first be assured of the pardon of his owne sinnes which a man can neuer haue without true vnfained faith and repentance wherefore while we haue time let vs purge and clense our soules and bâ—dies that they may come home againe to God in good plight And here all gouernours must be put in mind that they haue an higher Lord that they may not oppresse or deale hardly with their inferiours This is Paul reason Ye masters saith he doe the same things vnto your seruants putting away threatning and knowe that euen your master is also in heauen neither is there respect of persons with him Inferiours againe must remember to submit themselues to the authoritie of their gouernours especially of magistrates For they are set ouer vs by our soueraigne Lord and king Christ Iesus as Paul saith Let euery soule be subiect to the higher powers For there is no power but of God and the powers that be ordained are of God And againe Seruants be obedient to your Masters according to the flesh with feare and trembling in singlenes of your hearts as vnto Christ. The comfort which Gods Church may reape hence is very great for if Christ be the Lord of lords and our Lord especially whome he hath created and redeemed we neede not to feare what the deuil or wicked men can doe vnto vs. If Christ be on our side who can be against vs wee neede not feare them that can destroy the bodie and doe no more but we must cast our feare on him that is Lord of body and soule and can cast both to hell Thus much of the fourth title Nowe followes Christs incarnation in these wordes Conceiued by the holy Ghost borne of the Virgin Marie And they containe in them one of the most principall points of the doctrine of godlines as Paul saith Without controuersie great is the mysterie of godlinesse which is God is made manifest in the flesh iustified in the spirit c. And that we may proceede in order in handling them I will first speake of the incarnation generally and then after come to the parts thereof In generall we are to propound fiue questions the answering whereof will be very needefull to the better vnderstanding of the doctrine following The first question is who was incarnateâ— or made man Answ. The second person in Trinitie the sonne of God alone as it is set downe in this article according to the Scripture S. Iohn saith The Word was made flesh and the angel saith The holy one which shall be borne of thee shall be called the sonne of the most high And Paul saith that Christ Iesus our Lord was made of the seede of Abraham according to the flesh And there be sundrie reasons why the second person should rather be incarnate then any other I. By whom the father created all things and man especially by him man beeing fallen is to be redeemed and as I may say recreated now man was at the first created of the father by the sonne and therefore to be redeemed by him II. It was most conuenient that he which is the essentiall image of the father should take mans nature that he might restore the image of God lost and defaced in man but the second person is the essentiall image of the father and therefore he alone must take mans nature III. It was requisite that that person which was by nature the sonne of God should be made the sonne of man that we which are the sonnes of men yea the sonnes of wrath should againe by grace be made the sonnes of God now the second person alone is the sonne of God by nature not the Father nor the holy Ghost As for the Father he could not be incarnate For to take flesh is to be sent of an other but the Father can not be sent of any person because he is from none Againe if the Father were incarnate he should be father to him which is by nature God and the sonne of a creature namely the virgin Marie which things can not well stand And the holy Ghost could not be incarnateâ— for then there should be more sonnes then one in the Trinitie namely the second person the sonne of the father and the third person the holy Ghost the sonne of the virgin Marie It may be obiected to the contrarie on this manner The whole diuine essence is incarnate euery person in Trinitie is the whole diuine essence therefore euery person is incarnate Ans. The whole Godhead indeede is incarnate yet not
Adam lastly as it is a farre greater matter by death to ouercome death and to turne it into eternal life then to commaunde that to exist and be which was not before so is the worke of redemption begunne in the birth of Christ more vnspeakable and admirable then the first creation of man Hereupon not 6. cherubims as in the vision of Isaiah not 24. elders as in the Apocalyps but a great multitude of Angels like armies were heard to praise God at the birth of Christ and no doubt the like sight was not seene since the beginning of the worlde And the Angels by their example put vs in minde to consider aright of this benefit and to praise God for it But alas this practise is very rare in this fruitlesse and barren age of the worlde where sinne and iniquitie abounds as may be seene by experience for by an old custome we retaine still in the Church the feast of the natiuitie of Christ so commonly called which neuerthelesse is not spent in praising the name of God who hath sent his sonne from his owne bosome to be our redeemer but contrariwise in rifling dicing carding masking mumming and in all licentious libertie for the most part as though it were some heathen feast of Ceres or Bacchus Secondly Christ was conceiued and borne in bodily manner that there might be a spirituall conception and birth of him in our hearts as Paul saith My little children of whome I trauell till Christ he formed in you and that is when we are made newe creatures by Christ and performe obedience to our creatour When the people said to Christ that his mother and his brethren sought him he answered He that doth the will of God is my brother my sister and mother Therefore let vs goe with the sheapheards to Bethlehem and finding our blessed Sauiour swadled and lying in the cratch let vs bring him thence and make our owne hearts to be his cradle that we may be able to say that we liue not but Christ liues in vs and let vs present vnto him our selues our bodies soules as the best gold mirrhe and frankincense that may be and thus conceiuing him by faith he remaining without chaunge wee shall be chaunged into him and made bone of his bone and flesh of his flesh The world I know neuer so much as dreameth of this kinde of conception and birth for as Dauid saieth Men trauell with wickednesse conceiue mischiefe and bring forth a lie And S. Iames saith Men are drawne away by their owne concupiscence which when it hath conceiued bringeth forth sinne And these are the ougly and monstrons birthes of these daies But let vs I pray you contrariwise waile and mourne for the barrennes of our hearts that doe so little conceiue the grace of Christ in heart and bring it forth in action The mother of Christ vndoubtedly was a blessed woman but if shee had not as well conceiued Christ in her heart as shee did in her wombe shee had not bin saued and no more can wee vnlesse doe the same The birth of Christ to them that haue touched hearts is the comfort of coÌ„forts and the sweetest balme or confection that euer was Behold say the Angel to the sheâ—pheards we bring tidings of great ioy that shall be to all people but wherein standes the ioy they adde further vnto you this daie is borne in the citiâ— of Dauid a Sâ—uiour which is Christ the Lord. And no maruel for in that birth is manifested the good will of God to man and by it we haue peace first with God secondly with our selues in conscience thirdly with the good Angels of God fourthly with our enemies lastly with al the creatures For this cause the Angels sang Peace on earth good will towards men In the last place the Creede notes vnto vs the parent or mother of Christ the Virgine Mary And here at the verie first it may be demanded howe hee could haue either father or mother because he was figured by Melchisedech who had neither father nor mother Ans. Melchisedech is said to be without father and mother not because he had none at all For according to the ancient and receiued opinion it is very likely that he was Sem the sonne of Noe but because where hee is mentioned vnder this name of Melchisedech in the 14. chapter of Genes there is no mention made of Father or Mother and so Christ in some sort is without father or mother as he is man he hath no father as he is God he hath no mother And whereas Christ is called the sonne of Ioseph it was not because hee was begotten of him but because Ioseph was his reputed father or which is more because he was a legall father namely according to the Iewes lawes in that as sundrie diuines think he was the next of his kin and therefore to succeede him as his lawfull heire Mary became the mother of Christ by a kind of calling thereto which was by an extraordinarie message of an angel concerning the conception birth of Christ in and by her to which calling and message shee condescended saying Behold the handmaid of the Lord be it vnto me according to thy worde And hereupon she conceiued by the holy ghost This being so it is more then sensles folly to turne the salutatioÌ„ of the angel Haile freely beloued c. into a praier For it is as much as if we should stil call her to become a mother of Christ. And shee must be held to be the mother of whole Christ God and man therfore the ancient Church hath called the mother of God yet not the mother of the godhead Furthermore the mother of Christ is described by her qualitie a virgin and by her name Mary Shee was a virgine first that Christ might be conceiued without sinne and be a perfect Sauiour secondly that the saying of the prophet Esay might be fulfilled Behold a virgine shall conceiue beare a sonne according as it was foretold by God in the first giuing of the promise the seede of the woman not the seede of the man shall bruise the serpents heade Nowe the Iewes to elude the most pregnant testimonie of the prophet saie that Alma signifies not a virgin but a young woman which hath knowne a man But this is indeede a forgerie For Esay there speakes of an extraordinary worke of God aboue nature whereas for a woman hauing knowne man to conceiue is no wonder And the word Alma through the whole bible is taken for a virgin as by a particular search will appeare As Maâ—ie conceiued a virgin so it may be well thought that shee continued a virgine to the ende though wee make it no article of our faith When Christ was vpon the crosse hâ—e commended his mother to the custodie of Iohn which probably argueth that she had no child to whose care and keeping shee might be coÌ„meÌ„ded
in the eternal counsell of God set apart to be a publike suretie or pledge for vs to suffer and performe those things which we in our persons should haue suffered and performed For this cause God the father is said to giue his sonne vnto vs and the sonne again to giue his life for his friends The â—econd question is how by the short and temporary death of the sonne of God any man can possibly bee freed from eternall death and damnation which is due vnto him for the least sinne Ans. When we say that the sonne of God suffered it must be vnderstood with distinction of the natures of Christ not in respect of the Godhead but in respect of the assumed manhood yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man and from the dignitie of the person which suffered ariseth the dignitie excellencie of the passion wherby it is made in value and price to counteruaile euerlasting damnation For when as the sonne of God suffered the curse for a short time it is more then if all men and angels had suffered the same for euer VII The difference of the passion of Christ and the sufferings of Martyrs and that stands in two thinges First Christs passion was a cursed punishment the sufferings of the Martyrs are no curses but either chastisements or trials Secondly the passion of Christ is meritorious for vs euen before god because he becam our mediatour and suretie in the couenant of grace but the sufferings of Martyrs are not of value to merit for vs at Gods hand because in suffering they were but priuate men and therefore they nothing appertaine to vs. By this it appeares that the Treasury of the Church of Rome which is as it were a common chest containing the ouerplus of the merits of saints mingled with the merits of Christ kept and disposed by the Pope himselfe is nothing els but a sensles dotage of mans braine And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others it is as much as if they should say the sonne of God became Iesus to make euery one of vs Iesus And it is a manifest vntruth which they say For the very manhood of Christ considered apart from the Godhead cannot merit properly coÌ„sidering whatsoeuer it is hath or doth it is hath and doth the same wholly and onely by grace whereas therefore Christ meriteth for vs it is by reason he is both God and man in one person For this cause it is not possible that one meere man should merit for another The vse of the passion followeth It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ as a meanes to stirre vp compassion in themselues partly towards Christ who suffered grieuous torments and partly towards the virgin Marie who for the torments of her deere sonne was exceedingly troubled and withall to kindle in their hearts an indignation towards the Iewes that put Christ to death But indeede this kind of vse is meere humane and may in like manner be made by reading of any humane historie But the proper and the speciall vse of the passion indeede is this first of all we must set it before our eies as a looking glasse in which we may clearely beholde the horriblenesse of our sinnes that could not be pardoned without the passion of the sonne of God and the vnspeakable loue of Christ that died for vs and therefore loued his own enemies more then his owne selfe and lastly our endlesse peace with God and happinesse in that considering the person of our redeemer who suffered the pangs of hell wee may after a sort finde our paradise euen in the middest of hell Secondly the meditation of Christs passion serues as a most worthie meanâ— to beginne and to confirme grace specially when it is mingled with faith and that two waies For first it serues to breede in our hearts a godly sorrowe for our sinnes past when we doe seriouslie with our selues consider that our owne sinnes were the cause of all the paines and sorrowes calamities which he suffered in life and death When any man had sinned vnder the lawe hee brought vnto the temple or tabernacle some kind of beast for an offering according as he was prescribed laying his hand vpon the head of it and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserued death and not the beast and that it beeing slaine and sacrificed was a â—igne vnto him of the sacrifice of Christ offered vpon the crosse for his â—innes And hereby we are taught that so oft as we remember the passion of Christ we should lay our hands as it were vpon our owne heades vtterly accusing and condemning our selues euermore keeping this in our hearts that Christ suffered not for himself but for our offences which were the proper cause of all his woe and miserie And as Christs passion was grieuous and bitter vnto him so should our sinnes likewise bee grieuous and bitter vnto vs let vs alwaies remember this otherwise we shall neuer reape any sound benefit by the passion of Christ. Againe the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues and liue in holines and newnes of life on this manner Hath the sonne of God so mercifully dealt with me as to suffer the curse of the whole lawe for my manifolde iniquities and to deliuer me from iust and deserued damnation yea no doubt he hath I am resolued of it if I should go on in mine old course I should be the most ingratefull of all creatures to this my louing Sauiour I will therefore by his grace returne and reforme my life And in this very point of reformation the passion of Christ is set before vs as a most liuely patterne and example to followe For as much saith S. Peter as Christ hath suffered for vs in the flesh arme your sâ—lues likewise with the same minde which is that he which hath suffered in the flesh hath ceased from sinne Where he teacheth that there must be in vs a spirituall passion answerable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse so should we lade our owne flesh that is the corruption of our natures with all such meanes as may subdue and weaken crucifie and kill it To the doing of this three things especially are required First we must consider that the corruption of our rebebellious natures is like the great and mightie Goliah and the grace of God which we receiue like young and little Dauid and therefore if wee desire that grace should preuaile against corruption we must disarme the strong man and strippe him of all his weapons
of death that theÌ„ we may be found readie of the Lord. What shall the Sonne of God himselfe make preparation to his owne death and shall not we most miserable sinners doe the same who stand in need of a thousand preparations more then he wherefore let vs continually thinke with our selues that euery present day is the last day of our life that so we may addresse our selues to death againe the next day The first thing which Christ doth in this preparation is to make â—hoice of the place in which he was to be apprehended as will appeare by conferring the Euangelists together S. Matthew saith he went to the place called Gethsemane S. Luke saith he went to the mount of Oliues as he was accustomed And that we might not imagine that Christ did this that he might escape and hide himselfe from the Iewes S. Iohn saith that Iudas which betraied him knew the place because oftentimes he resorted thither with his Disciples whereas if he had feared apprehension he would haue rather gone aside to some other secret and vnwonted place This then is the first point to be considered that Christ knowing the time of his owne death to be at hand doth willingly of his owne accord resort to such a place in which his enemies in all likelihood might easily finde him and haue fit opportunitie to attach him For if he should haue still remained in Ierusalem the Scribes and Pharises durst not haue enterprised his apprehension because of the people whome they feared but out of the citie in the garden all occasion of feare is cut off By this it is manifest that Christ yeelded himselfe to death willingly and not of constraint and vnlesse his sufferings had bin voluntarie on his part they could neuer haue bin a satisfaction to Gods iustice for our sinnes Here a question offereth it selfe to be considered whether a man may lawfully flie in danger and persequution seeing Christ himselfe doth not Answ. When good meanes of flying and iust occasion is offered it is lawfull to flie When the Iewes sought to kill Paul at Damascus the Disciples tooke him by night and put him through the wall and let him downe in a basket to escape their hands When Moses was called by God to deliuer the Israelites after he had slaine the Egyptian and the fact was knowne and Pharao sought to kill him for it he fledde to the land of Madian And our Sauiour Christ sundrie times when he was to be stoned and otherwaies hurt by the Iewes withdrew himselfe from among them It is lawfull then to flie in persecution these caueats obserued First if a man finde not himselfe sufficiently strengthened to beare the crosse Secondly his departure must be agreeable to the generall calling of a Christian seruing to the glorie of God and the good of his brethren and the hurt of none Thirdly there must be freedome at the least for a time from the bond of a mans particular calling If he be a Magistrate he must be freed from ruling if a Minister from preaching and teaching otherwaies he may not flie And in this respect Christ who did withdraw himselfe at other times would not flie at this time because the houre of his suffering was come wherein he intended most willingly to submit himselfe to the good pleasure and will of his father The second part of the preparation is the praier which Christ made vnto his father in the garden And herein his example doth teach vs earnestly to pray vnto God against the danger of imminent death and the temptations which are to come And if Christ who was without sinne and had the spirit aboue measure had need to pray then much more haue we need to be watchfull in all kinde of praiers who are laden with the burden of sinne and compassed about with manifold impediments and dangerous enemies In this prayer sundrie points worthie our marking are to be considered The first who praied Answ. Christ the Sonne of God but still we must remember the distinction of natures of their operations in one and the same Christ he praieth not in his Godhead but according to his manhood The second is for whome he praieth Ans. Some haue thought that this and all other his prayers were made for his mysticall bodie the Church but the truth is he now praies for himselfe yet not as he was God for the Godhead feeles no want but as he was a man abased in the forme of a seruant and that for two causes First in that he was a man he was a creature and in that respect was to performe homage to God the creator Secondly as he was man he put on the infirmities of our nature and thereupon praied that he might haue strength and power in his manhoode to support him in bearing the whole brunt of the passion to come The third point is to whome he praied Answ. To the father neither must this trouble vs as though Christ in praying to the father should pray to himselfe because he is one and the same God with him For though in essence they admit no distinction yet in person or in the proper manner of subsisting they doe The Father is one person the Sonne an other therefore as the father saying from heauen This is my welbeloued Sonne spake not to himselfe but to the Sonne so againe the Sonne when he praieth he praies not to himselfe but to the Father The fourth point what was the particular cause of his prayer Ans. His agonie in which his soule was heauie vnto death not because he feared bodily death but because the malediction of the law euen the very heate of the furie and indignation of God was poured forth vpon him wherewith he was affected and troubled as if it had beene defiled with the sinnes of the whol world And this appeares first by the words whereby the Euangelists expresse the agonie of Christ which signifie exceeding great sorrow and griefe secondly by his dolefull complaint to his Disciples in the garden My soule is heauie vnto the death thirdly by his feruent praier thrise repeated full of dolefull passions fourthly by the comming of an Angel to comfort him fifthly by his bloodie sweat the like whereof was neuer heard And herein lies the difference betweene Christs agonie and the death of Martyrs he put on the guilt of all our sinnes they in death are freed from the same he was left to himselfe void of comfort they in the middest of their afflictions feele the vnspeakable comfort of the holy Ghost and therefore we neede not meruaile why Christ should pray against death which neuerthelesse his members haue receiued and borne most ioyfully Againe this most bitter agonie of Christ is the ground of all our reioycing and the cause why Paul biddes all the faithfull in the person of the Philippians to reioyce alwaies in the Lord and againe to reioyce And here we are further taught that when we are
plunged into a sea of most grieuous afflictions and ouerwhelmed with the gulfes of most dreadfull temptations euen then then I say we should not be discouraged but lift vp our hearts by feruent praier to God Thus did Christ when in the garden he was about to drinke the cuppe of the wrath of God and to sucke vp the very dregges of it and Dauid saith that out of the deepes he called of the name of the Lord and was heard The fifth point what is the matter and forme of this prayer Answ. Christ praies to be deliuered from the death and passion which was to come saying on this manner Father let this cuppe passe from me yet with two clauses added thereto If it be possible and Not my will but thy will be done But it may be demanded how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man and also comming into the world for that ende should make such a request to his Father without sinne Answ. The request proceedes onely of a weaknes or infirmitie in Christs manhood without sinne which appeareth thus We must still consider that when he made this prayer to his father the whole wrath of God and the very dolours and pangs of hell seazed vpon him whereby the senses and powers of his minde were astonished and wholly bent to releeue nature in this agonie For as when the heart is smitten with griefe all the blood in the bodie flowes thither to comfort it so when Christ was in this astonishment the vnderstanding and memorie and all the parts of his humane nature as it were for a time suspending their owne proper actions concurred to sustaine and support the spirit and life of Christ as much as possibly might be Now Christ beeing in the middest of this perplexed estate prayeth on this manner Father if it be possible let this cuppe passe And these words proceede not from any sinne or disobedience to his Fathers will but onely from a meere perturbation of minde caused onely by an outward meanes namly the apprehension of Gods anger which neither blinded his vnderstanding nor tooke away his memorie so as he forgot his fathers will but onely stopped and staied the act of reasoning and remembring for a little time euen as in the most perfect clocke that is the motion may be staied by the ayre or by mans hand or by some outward cause without any defect or breach made in any part of it It may be obiected that Christs will is flatte contrarie to the wil of his father Ans. Christs will as he is man and the will of his father in this agonie were not contrarie but onely diuers and that without any contradiction or contrarietie Now a man may will a diuers thing from that which God willeth and that without sinne Paul desired to preach the word of God in Asia and Bithynia but he was hindred by the spirit For all this there is no contrarietie betweene Paul and the spirit of God but in the shew of discord great consent For that which Paul willeth well the spirit of God willeth not by a better will though the reason hereof be secret and the reason of Pauls will manifest Againe the minister in charitie reputing the whole congregation to be elect in holy manner seeketh and willeth the saluation of euery one which neuerthelesse the Lord in his eternall counsell willeth not Now betweene both these wills there may be and is a difference without contrarietie For one good thing as it is good may differ from another but it cannot be contrarie vnto it It may further be alleadged that in this praier there seemes to be a combate and fight in the minde will and affections of Christ and therefore sinne Ans. There are three kind of combates the one betweene reason and appetite and this fight is alwaies sinnefull and was not in Christ the second is betweene the flesh and the spirit and this may be in Gods child who is but in part regenerate but it did not befall Christ who was perfectly holy The third is a combate of diuers desires vpon sundrie respects drawing a man to and fro This may be in mans nature without fault and was in Christ in whome the desire of doing his Fathers will striuing and struggling with another desire whereby nature seekes to preserue it selfe caused him to pray in this manner The sixth point is in what manner Christ prayed Answ. He praied to his Father partly kneeling partly lying on his face and that with strong cries and teares sweating water and blood and all this he did for our sinnes Here then behold the agonie of Christ as a cleare chrystall in which we may fully see the exceeding greatnes of our sinnes as also the hardnes of our hearts We goe vaunting with our heads to heauen as though it were nothing to sinne against God whereas the horrour of the wrath of God for our rebellions brought downe euen the sonne of God himselfe and laide him groueling vpon the earth And we cānot so much almost as shed one teare for our iniquities wheras he sweates blood for vs. Oh let vs therefore learne to abase our selues and to carrie about vs contrite and bleeding hearts and be confounded in our selues for our sinnes past The last point is the euent of the prayer which is to be heard as the author of the Hebrewes saith Christ Iesus in the daies of the flesh did offer vp vnto his father prayers and supplications with strong cries and teares vnto him that was able to saue him and was also heard in that thing which he feared But some will say how was Christ heard seeing he suffered death and bare the pangs of hel and the full wrath of God if he had beene heard he should haue beene deliuered from all this Answ. We must know that God heares our praiers two waies I. when he directly graunts our request II. when knowing what is good for vs he giues not vs our requests directly but a thing answerable thereunto And thus was Christ heard for he was not deliuered from suffering but yet he had strength and power giuen him whereby his manhood was made able to beare the brunt of Gods wrath And in the same manner God heareth the praiers of his seruants vpon earth Paul praied to be deliuered from the angel Satan that buffeted him but the Lord answered that it should not so be because his grace whereby he was inabled to resist his temptation was sufficient and Paul finding the fruit of his prayers on this manner protests hereupon that he will reioyce in his infirmities Others pray for temporall blessings as health life libertie c. which notwithstanding God holds backe and giues in stead thereof spirituall graces patience faith contentation of minde Augustine saith God heares not our prayers alwaies according to our wills and desires but according as the things asked shall be
rise sinne amongst vs in these our daies For it is very euident by common experience that the more men are taught the doctrine of the lawe and of the Gospell the more harde and senslesse are their hearts like vnto the stithie which the more it is beaten vpon with yron hammer the harder it is And againe it is hard to find men that sorrowe for their sinnes and feele the want of Christ which argueth the exceeding deadnes of spiritâ— And let vs be resolued that it is a most terrible iudgement of God the rather to be feared because it is like a pleasant sleepe into which when a man is fallen he feeles neither paine nor griefe And therefore we for our parts must looke vnto it with feare and trembling least it take such hold of vs that we be past all hope of recouerie Furthermore this binding of Christ was prefigured vnto vs in the sacrifices of the old testament for the beast that was to be sacrificed was tyed with cordes bound and so brought to the altar And wheras Christ was bound we must not consider him in his own person but as he standing in our roome and stead beares the person of all sinners and therefore whereas he is thus taken captiue by his enemies to be brought before a mortall iudge there to be arraigned for vs hence we learne two good instructions First here is a comfort to al the people of god Christ was bound by his enemies that they might be vnloosed from the bondage of Satan sinne their own corruptions vnder which they lie bounde by nature and might haue free libertie in and by him Secondly all impenitent sinners are taught hereby to reforme and amend their hearts liues For what exceeding madnes is that they by Christs bonds being set at libertie will yet liue and die in their sinnes and take pleasure to lie bound hand and foote vnder the power of sinne and Satan And indeede this sheweth vnto vs the fearefull and dangerous estate of all those that goe on still in their sinnes For what can they say for themselues at the day of iudgement when as now they haue freedome offered and will not accept of it Thus much of Christs apprehension Now followeth the inditement For they proceed against him iudicially after the custome of the Iewes Christs inditement was twofold One before Caiphas the high priest in the great counsell as Ierusalem the second before the ciuill Iudge Pontius Pilate as is plainly set forth by all the Euangelists And Christs arraignment before Caiphas was a preparation to the second before Pontius Pilate that the Iewes might throughly proceede against him In the first we are to consider these points I. the time in which Christ was indited II. the end of his inditement III. the whole tenour and proceeding thereof For the first Christ was indited earely in the morning at the breake of the day for he was apprehended in the night and with all hast brought into Caiphas hall where they kept him all might and at the breake of the day Caiphas the high priest and the Elders with the Scribes and Pharises held a solemne councill against him and there they receiued accusations and condemned him before morning at which time they sent him to the common hall as Saint Matthew saith When the morning was come all the chiefe Priests and Elders of the people tooke counsell against Iesus to put him to death and ledde him away bound and deliuered him to Pontius Pilate In which action of theirs we are to marke two points First the diligence of vngodly men and the quicknesse of their nature to practise sinne and wickednes as it was saide of the olde Iewes their feete runne to euill and they make hast to shed blood When the Israelites would sacrifice to the golden calfe which they had made it is saide they rose vp earely in the morning Hence it appeares that if God leaue vs to our selues we are as readie to practise any mischiefe as the fire is to burne without delay and that with much violence Now the consideration of this must mooue euery one of vs to take heede of all occasions and prouocations to sinne whatsoeuer they be that the corruption of our nature breake not forth any way Secondly in the circumstance of time of this councill we may marke the rashnes of this solemne assembly in iudiciall proceedings whereas they examine him both of his doctrine and also of his disciples omitting such circumstances as should haue bin vsed as the serious examining of witnesses and the weying of his contrarie answers for he is taken and brought before the Iudge and condemned on a sudden Now as this was the practise of this councill so on the contrarie the common complaint of these times is of the slow dispatch of matters in law of the long delay in somuch that some be almost vndone before their suits be ended whereas iudiciall proceedings were ordained by God not for mens vndoing but for the maintaining of the common peace and libertie and wealth And therefore iustice ought to be dispatched with such speede as men thereby might be furthered and not hindred The end of Christs inditement was directly to kill him and to put him to death Here is no indifferent proceeding to be looked for but plotting on euery hâ—nd for the very blood of Christ. Where note that in the hearts of all wicked men there is an ingrafted hatred of Christ and as it were bred in the bone and the same affection the world carrieth to the members of Christ. This hatred is manifested in the first giuing of the promise I will put enmitie betweene thee and the woman betweene thy seede and her seede It appeares in the hatred that Cain bare to his brother Abel Ismael towards Isaac Esau towards Iacob and the Gentiles that were without the couenant towardes the Church of God at all times And to come neere to our selues this ingrafted hatred that is in the heart of the wicked against Christ and his members is as plentifull and as euident as euer it was euen in these our daies For among all men none are more maligned and hated then those that professe Christ and for none other cause but because they professe Christ. And hereupon the very profession of religion is laden with nicknames and reprochfull tearmes by all sorts of men And thus much of the ende and intent of their counsell The proceeding in iudgement standes in these points I. they examine Christ. II. they bring witnesses against him III. they adiure him to tell theÌ„ who he is of these in order First they examine our Sauiour Christ of his doctrine suspecting him to bee a false prophet secondly of his disciples as suspecting him seditiously to raise vp a newe sect vnto himselfe to make a faction amongst the Iewes Nowe to this examination let vs marke Christs answere in which he saith nothing at all concerning his
by inflicting vpon him some lesser punishment This pollicie is as it were a looking glasse in which we may behold of what nature and condition all plotts and pollicies of men are which are deuised and practised without the direction of Gods word In it we may obserue two things the first is the ground thereof which is a most silly simple or rather senslesse argument For he reasoneth vs I finde no fault in this man therefore I will chastise him and let him goe A man would hardly haue thought that one hauing but common sense would haue made such a reason much lesse a greâ—t iudge sitting in the roome of God But in him we may behold and see the ground of all humane pollicie which is beside the word of God namely the foolish and blind reason of men The second thing to be considered is the proceeding and isâ—ue of this pollicie Pilate must either whippe Christ beeing innocent or put him to death which are both sinnes and great offences Now he maketh choice of the lesser which is to whippe him and is perswaded that he ought to doe so whereas of two sinnes or euils a man ought to doe neither And in doing this Pilate beginnes to make a breach in his conscience and that is the fruit that all politicks reape of their deuisâ—s which proceede by the light of their owne reason without the word of God By this example we are admonished of two things first that before we enterprise any businesse we must rectifie our iudgements by Gods word Dauid was a most wise King and no doubt had withall a graue and wise counsell but yet he preferred the word of God before all saying Thy tesâ—â—mâ—â—ies are my counsellers Secondly in our proceedings we must keepe an vprâ—ght pure and vnblameable conscience as Paul exhorteth Timothie to haue the mysterie of faith in a pure conscience giuing vs thereby to vnderstand that a good conscience is at it were a chest or cupboard in which we are to keepe and locke vp our religion and all other graces of God as the most pretious iewells that can be and that if we suffer this chest to be broken vp all our riches and iewels are gone But let vs yet viewe the dealing of Pilate more particularly he whippes Christ puts on him a purple garment puts a reede in his hand sets a crowne of thornes vpon his head and causes the souldiours to mocke him and spit in his face Now in this that Christ standing in our roome was thus shamefully abused we must consider what was due vnto euery one of vs for our sinnes namely shame reproch in this life in the life to come endles confusion And we see the confession of Christ to be true which he made to Pilate that his kingdome was not of this world for if it had beene so they would haue put a crowne of gold vpon his head and not a crowne of thornes which nothing at all beseemed an earthly king and in stead of a reede they would haue put a scepter into his hand and in stead of buffetting and spitting on him they would haue adored him and fallen downe before him Againe whereas Chriâ—â— our head in this world ware no other crown but one made of thoâ—ns it serueth to teach all those that are the members of Christ that they must not looke for a crowne of glorie in this life because that is reserued for the life to come And if we would then weare the crowne of glorie with Christ we must here in this life weare a crown of thornes as he did for as Paul saith If we suffer with Christ we shall also raigne with him and that which was fully verified in Christ the head must in some sort be verified in euery true member of Christ. Pilates third pollicie was this when he sawe that neither of the two former would preuaile he comes forth vnto the Iewes and makes an oration to this effect that nowe was the feast of the passeouer and that they had a custome that the Gouernour should then deliuer vnto the people a prisoner whome they would therefore he asked them whether he should let loose to them Barrabas or Iesus which is called Christ this Barrabas was a notable malefactour that with insurrection had committed murther And thus Pilate cunningly matcheth Christ with Barrabas thinking that the Iewes would rather chuse him then Barrabas beeing a notorious malefactour not worthie to liue on the face of the earth and by this meanes he thought to haue deliuered Christ from death though otherwise he accouÌ„ted him as a malefactour The ground of this pollicie as we see is an old custome of the Iewes that a prisoner should be let loose at Easter And it may be the ende of this custome was to increase the solemnitie of the feast But whatsoeuer in trueth the ende was the fact it selfe was but a prophanation of the time and an abomination before the Lord for Salomon saith He that iustifieth the wicked condemneth the iust euen they both are abominatioÌ„ before the Lord. The like practise takes place with many in these daies who thinke the Lords day neuer well spent vnlesse they may adde solemnitie thereunto by reuel riot by frequeÌ„ting of tauerns and alehouses And furthermore where Pilate matcheth Christ beeing innocent with Barrabas and the people preferre him before Christ hauing libertie to choose either it shewes that God in his prouidence had appointed that Christ should not stand in his owne roome before Pilate but in our roome and steade as a Mediatour betweene God and vs. And in this fact of the people we see howe sinne by degrees takes hold of men and that speedily Who would haue thought that these Iewes which a little before cried Hosanna and spread their garments before Christ in the way would euer haue preferred a murtherer before him But it was the doing of the high priestes the Scribes and Pharises who did animate and stirre them vp to this wickednes and hereupon when they had yeelded first to to attach him and then to accuse him they are carried to an higher degree of impietie namely to seeke his blood and least he should escape their handes they plunge themselues deeper yet preferring a wretched murtherer eueÌ„ seditious Barrabas before him This must teach euery one of vs to take heede of the beginnings euen of the least sinnes for the deuill is cunning he will not plunge a man into the greatest sinnes at the first but this manner is by little and little to creepe into the heart and hauing once possession thereof by steppes to bring men to the height of sinne and that with speede We must therefore in the feare of God preuent sinne betimes and at the first motion cut off all occasions hereof that which Paul saith of heresie comparing it to a canker or gangrene may be â—aid of all sinne The nature of the gangrene is to runne from one ioynt
of their soules But some thinke rather that this potion was to shorten and ende his torments quickly Some of vs may peraduenture thinke hardly of the Iewes for giuing so bitter a potion of Christ at the time of his death but the same doth euery sinner that repenteth not For whensoeuer wee sinne we doe as much as temper a cup of gall or the poison of aspes and as it were giue it to God to drinke for so God himselfe compareth the sinne of the wicked Iewes to poyson saying There vine is of the vine of Sodom and of the vines of Gomorrha their grapes are grapes of gall their clusters be bitter their wine is the poison of dragons and the cruell gall of aspes And for this cause we ought to thinke as hardly of our selues as of the Iewes because so oft as we commit any offence against God we doe as much as mingle ranke poison and bring it to Christ to drink Now afterward when this cup was giuen him he tasted of it but dranke not because he was willing to suffer all things that his father had appointed him to suffer on the crosse without any shortening or lessening of his paine Thus we see in what manner Christ was brought â—orth to the place of execution Now followeth his crucifying Christ in the prouidence of God was to be crucified for two causes one that the â—igures of the old testament might be accomplished and verified For the heaue-offering lifted vp and shaked from the right hand to the left and the brasen serpent erected vpon a pole in the wildernesse prefigured the exalting of Christ vpon the crosse The second that we might in conscience be resolued that Christ became vnder the law and suffered the curse thereof for vs and bare in his owne bodie and soule the extremitie of the wrath of God for our offences And though other kinds of punishments were notes of the curse of God as stoning and such like yet was the death of the crosse in speciall manner aboue the rest accursed not by the nature of the punishment not by the opinions of men not by the ciuill lawes of countries and kingdomes but by the vertue of a particular commandement of God foreseeing what maner of death Christ our redeemer should die And hereupon among the Iewes in all ages this kind of punishment hath beene branded with speciall ignominie as Paul signifieth when he saith He abased himselfe to the death euen to the death of the crosse and it hath beene allotted as a most grieuous punishment to most notorious malefactours If it be said that the repentant thiefe vpon the crosse dyed the same death with Christ and yet was not accursed the answer is that in regard of his offences he deserued the curse and was actually accursed and the signe of this was the death which he suffered and that in his owne confession but because he repented his sinnes were pardoned and the curse remooued It may further be said that crucifying was not knowne in Moses daies and therefore not accursed by any speciall commandement of God in Deuteronomie Answ. Moses indeede speakes nothing in particular of crucifying yet neuerthelesse he doth include the same vnder the generall For if euery one which hangs vpon a tree be accursed then he also which is crucified for crucifying is a particular kinde of hanging on the tree Lastly it may be alleadged that Christ in his death could not be accursed by the law of Moses becavse he was no malefactour Answ. Though in regard of himselfe he was no sinner yet as he was our suretie he became sinne for vs and consequently the curse of the law for vs in that the curse euery way due vnto vs by imputation and application was made his Furthermore Christ was crucified not after the manner of the Iewes who vsed to hang malefactours vpon a tree binding them thereto with cords and that when they were dead but after the vsuall maner of the Romanes his bodie being partly nayled to the crosse and partly in the nayling extreamely racked otherwise I see not but that a man might remaine many daies togither aliue vpon the crosse And here we haue occasion to remeÌ„ber that the Papists who are so deuout and zealous towardes crucifixes are farre deceiued in the making of them For first of all the crosse was made of three pieces of wood one fastened vpright in the ground to which the bodie back leaned the second fastened towards the top of the first ouerthwart to which the haÌ„ds were nailed the third fastened towards the bottome of the first on which the feete were set and nailed whereas contrariwise popish caruers and painters fasten both the feet of the crosse to the first secondly the feete of Christ were nailed asunder with two distinct nailes and not nailed one vpon another with one naile alone as Papists imagine and that to the very bodie of the crosse for then the souldiers could not haue broken both the legges of the theeues but onely the outmost because one of them lay vpon the other Let vs now come to the vse which may be made of the crucifying of Christ. First of all here we learne with bitternesse to bewaile our sinnes for Christ was thus cruelly nailed on the crosse and there suffered the whole wrath of God not for any offence that euer he committed but beeing our pledge and suretie vnto God he suffered all for vs and therefore iust cause haue we to mourne for our offences which brought our Sauiour Christ to this lowe estate If a man should be so farre in debt that he could not be freed vnlesse the suretie should be cast into prison for his sake nay which is more be cruelly put to death for his debt it would make him at his wits end and his very heart to bleed And so is the case with vs by reason of our sinnes we are Gods debters yea bankrupts before him yet haue we gotten a good suretie euen the son of God himselfe who to recouer vs to our former libertie was crucified for the discharge of our debt And therefore good cause haue we to bewaile our estate euery day as by the prophet it is said They shall looke on him whome they haue pearced they shall lâ—ment for him as one mourneth for his owne sonne they shall be â—orie for him as one is sorie for his first borne Looke as the blood followed the nailes that were stricken through the blessed hands and feete of Christ so should the meditation of the crosse and passion of our Redeemer be as it were nayles and speares to pierce vs that our hearts might bleed for our sinnes and we are not to thinke more hardly of the Iewes for crucifying him then of our selues because euen by our sinnes we also crucified him These are the very nayles which pierce his hands and feete and these are the speares which pierce through his side For the losse
of a little worldly pelfe oh how are we grieued but seeing our transgressions are the weapons whereby the sonne of God was crucified let vs I say it againe and againe learne to be grieued for them aboue all things and with bleeding and melting hearts bow and buckle vnder them as vnder the crosse Secondly Christ saith of himselfe as Moses lift vp the serpent in the wildernes so must the sonne of man be lifted vp the comparison is excellent and worthie the marking In the wildernes of Arabia the people of Israel rebelled against God and thereupon he sent fierie serpents among them which stung many of them to death now when they repented Moses was commanded to make a brasen serpent and to set it vpon a pole that as many as were stung might looke vnto it and recouer and if they could but cast a glaunce of the eye on the brasen serpent when they were stung euen to death they were restored to health and life Now euery man that liueth is in the same case with the Israelites Satan hath stung vs at the heart and giuen vs many a deadly wound if we could feele it and Christ who was figured by the brasen serpent was likewise exalted on the crosse to conferre righteousnesse and life eternall to euery one of vs therefore if we will escape eternall death we must renoūce our selues and lift vp the eyes of our faith to Christ crucified and pray for the pardon of our sinnes and then shall our hearts and consciences be healed of the wounds and gripes of the deuill and vntill such time as we haue grace to doe this we shall neuer be cured but still lie wounded with the stings of Satan and bleeding to death euen at the very heart although we feele no paine or griefe at all But some may aske how any man can see him crucified now after his death Ans. Wheresoeuer the word of God is preached there Christ is crucified as Paul saith Oh foolish Galatians who hath bewitched you that ye should not obey the truth to whome before Iesus Christ was described in your sight and among you crucified meaning that he was liuely preached among them We neede not to goe to wodden crosses or to golden crucifixes to seeke for him but where the Gospel is preached thither must we goe and there lift vp our eyes of faith to Christ as he is reuealed vnto vs in the word resting on him and his merits with all our hearts and with a godly sorrow confesse and bewaile our sinnes crauing at his hands mercie and pardon for the same For till such time as we doe this we are grieuously stung by Satan and are euery moment euen at deaths dore And if we can thus behold Christ by faith the benefits which come hereby shall be great for as Paul saith the old man that is the corruption of our nature and the bodie of sinne that raigneth in vs shall be crucified with him for when Christ was nailed on the crosse all our sinnes were laid vpon him therefore if thou dost vnfainedly beleeue all thy sinnes are crucified with him and the corruption of thy nature languisheth and dieth as he languished and died vpon the crosse Thirdly we must learne to imitate Christ as he suffered himselfe to be nayled to the crosse for our sinnes so answerably must euery one of vs learne to crucifie our flesh and the corruption of our nature and the wickednesse of our owne hearts as Paul saith They that are Christs haue crucified the flesh with the lusts and affections thereof And this we shall doe if for our sinnes past we waile and mourne with bitternesse and preuent the sinnes to come into which we may fall by reason of the corruption of our natures by vsing all good meanes as praier and fasting and the word of God preached and by flying all occasions of offence We are not to destroy our bodies or to kill our selues but to kill and crucifie sinne that liueth in vs and to mortifie the corruption of our nature that rebels against the spirit Christianitie stands not in this to heare the word of God and outwardly to professe the same and in the meane season still to liue in our sinnes and to pamper our owne rebellious flesh but it teacheth vs alwaies to haue in readines some speare or other to wound sinne and the sword of the spirit to cut downe corruption in vs that thereby we may shew our selues to be liuely followers of Christ indeede Fourthly by this wee may learne that the wrath of God against sinne is wonderfull great because his owne Sonne bearing our person and beeing in our place was not onely crucified and racked most cruelly but also bare the whole wrath of God in his soule and therefore we must leaue off to make so little account of sinne as commonly we doe Fifthly whereas the person crucified was the sonne of God it sheweth that the loue of God which he bare vnto vs in our redemption is endlesse like a sea without banke or bottome it can not be searched into and if we shall not acknowledge it to be so our condemnation will be the greater Sixtly in this that Christ bare the curse of the law vpon the crosse we learne that those that be the children of God when they suffer any iudgement crosse or calamitie either in bodie or in minde or both doe not beare them as the curses of God but as the chastisments of a louing father For it doth not stand with the iustice of God to punish one fault twise and therefore when any man that putteth his whole confidence in God shall either in his owne person in his good name or in his goods feele the heauie hand of God God doth not as a iudge curse him but as a father correct him Here then is condemned the opinion of the Church of Rome which hold that we by our sufferings doe in some part satisfie the iustice of God but this can not stand because Christ did make a perfect fatisfaction to the iustice of his father for all punishment And therefore satisfaction to God made by man for temporall punishment is needlesse and much derogates from Christs passion In the crucifying of Christ two things specially must be considered The manner of the doing of it and his continuance aliue vpon the crosse Touching the manner the spirit of God hath noted two things The first that Christ was crucified between two theeues the one vpon his left hand the other vpon his right in which action is verefied the saying of the Prophet Esai He was numbred among the wicked and the Iewes for their parts doe hereby testifie that they esteemed him to be not some common wicked man but euen the captaine and ringleader of all theeues and malefactours whatsoeuer Nowe whereas Christ standing vpon the crosse in our roome and stead is reputed the head and prince of all sinners it serueth to teach euery one of vs
because faith is a subsisting of things which are not seene the ground of this hoped for and we must liue by faith and not by feeling Though feeling of Gods mercy be a good thing yet God doth not alwaies vouchsafe to giue it vnto his children and therefore in the extremitie of afflictions and temptations wee must alwaies trust and rely on god by faith in Christ as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God Secondly here wee may see how God dealeth with his children for Christ in the sense and feeling of his humane nature was forsaken yet had he sure trust and confidence in God that caused him to say My God my God God will oftentimes cast his deere children into huge gulfes of woe and miserie where they shall see neither banke nor bottome nor any way to get out yet men in this case must not despaire but remember still that that which befell Christ the head doth also befall his members Though Christ him-selfe at his death did beare the wrath of God in such measure as that in the sense and feeling of his humane nature he was forsaken yet for all this he was the sonne of God and had the spirit of his father crying My God my God And therefore though we be wonderfully afflicted either in bodie or in minde so as we haue no sense or feeling of Gods mercy at all yet must we not despaire and thinke that we are cast-awaies but still labour to trust and rely on God in Christ and build vpon this that we are his children though wee feele nothing but his wrath vpon vs against mercy cleauing to his mercie This was Dauids practise In the day of trouble saith he I sought the Lord my sore ranne and ceased not in the night my soule refused comfort I did thinke vpon God and was troubled my soule was full of anguish and so he continueth on saying Will the Lord absent himselfe for euer and will he shewe no more fauour hath God forgotten to be mercifull but in the ende he recouereth himselfe out of this gulfe of temptation saying Yet I remember the yeres of the right hand of the most high I remember the workes of the Lord certenly I remember the wonders of olde Wherefore this practise of Christ in his passion must then be remembred of vs all when God shall humble vs either in bodie or soule or both The fourth thing which fell out when Christ was on the crosse was this after Christ knew that all things were performed and that the scriptures were fulfilled he said I thirst and then there standing a vessel full of vineger one ranne and filled a sponge therewith and put it about an hyssop stalke and put it to his mouth which when he had receiued he said It is finished The points here to be considered are foure The first that Christ thirsteth And we must knowe that this thirst was a part of his passion and indeede it was no small paine as we may see by this when Sisera was ouercome by Israel and had fled from his enemies to Iaels tent he called for a little water to drinke being more troubled with thirst then with the feare of death at the hand of his enemies And indeede thirst was as as grieuour to men in the East countrie as any torment else And hereupon SaÌ„pson was more grieued with thirst then with feare of many thousand Philistims Againe whereas Christ complaines that he thirsteth it was not for his own sake but for our offences and therefore answerably we must thirst after Christ and his benefits as the drie thirstie land where no water is doth after raine and as the hart brayeth after the riuers of water so must we say with Dauid My soule panteth after thee O Lord and the benefits of thy death The second that a sponge full of vineger tied vpon an hyssop stalke was reached to Christ vpon the crosse Now it may be demanded how this could bee considering the stalke of the hyssop is not past a foote long Ans. As the tree of mustard seed with the Iewes is farre greater and taller then with vs in so much that the birdes of lieauen build their neasts in it so it may bee that hyssop groweth much longer in those countries then with vs. Or as I take it rather the hyssop stalke was put vpon a reede and by that meanes the sponge was put vp to the mouth of Christ. The third point is that Christ drinketh the vineger offered but when Not before all things were finished that were to bee done on the crosse And by this he shewes his exceeding care for our saluation He laid aside al things that would turne to his own ease that he mightfully work our redemptioÌ„ sulfil the will of his father who sent him into the world for that end The like care â—ust euery one of vs haue to walke dutifully and as it were to goe with thoâ—ugh-stitch in our particular callings that God may be glorified by vs. WheÌ„ Abrahams seruant came to Bethuel to get a wife for Isaac meat was set before him but he said I will not eate before I haue said my message so likewise wee must first see Gods glorie procured in our affaires and then in the second place if commodity or praise redound to vs we must afterward take it The last point is that when Christ had drunke the vineger he said It is finished Which words may haue a double sense one that such things as were figured by the sacrifices of the old testament are accomplished the other that nowe vpon the crosse hee had finished his satisfaction to the iustice of his father for mans sinne And this of the twaine I rather think to be his meaning If it be said that the buriall and resurrection and ascention of Christ c. which are very necessarie to mans redemption were not yet begun the aunswere is that the workes of Christs priesthood which followe his death serue not to make any satisfaction to Gods iustice for sinne but onely to confirme or apply it after it is made and accomplished on the crosse And if this be so that Christ in his owne person accomplished the worke of redemption and made a full and perfect satisfaction for vs as these words import It is finished then humane satisfactions to gods iustice for sinne are altogither superfluous The fifth euent that fell out when Christ was vpon the crosse was that hee cried with a loud voice and said Father into thy handes I lay downe my spirit that is I commend my soule as being the most pretious thing which I haue in this world into thy custodie who art a most faithfull keeper thereof These wordes are taken by Christ out of the Psalmes for when Dauid was in danger of his life by reason of Saul and had no friend to trust he makes choise of God to be
his keeper and said Into thy handes O Lord do I commend my spirit Nowe our Sauiour Christ being in the like distresse both by reason of the Iewes who euery way sought his final destruction confusion especially because he felt the full wrath of God seazing vpon him doth make choice of Dauids words and apply them to himselfe in his distresse And by his example was are taught not onely to reade the generall history of the bible but also to obserue the things commanded and forbidden and to apply the same vnto our selues and to our particular estates and dealings whatsoeuer thus the prophet Dauid saith God! How can this be for no part of Scripture penned before the daies of Dauid saith thus of him True indeede but as I take it Dauids meaning is that he read the booke of the lawe and found generall precepts and commandements giuen to Kings and Princes that they should keepe all the ordinances and commandements of God which he beeing a King applyes particularly to his owne person and thereupon saith In the volume of the booke it is written of me c. And this dutie is well practised by the people of God at this day for the Psalmes of Dauid were penned according to the estate of the Church in his time and in these daies the Church of God doeth sing the same with the same spirit that Dauid did and doth apply their seueral estates and conditions Nowe in that Christ commends his soule into the handes of his father hee doth it to testifie that he died not by constraint but willingly and by his own practise he doth teach vs to do the like namly to giue vp our own soules into the hands of god because this dutie is of some difficultie we must obserue three motiues or preparatiues which may induce vs to the better doing of it The first is to consider that God the father of Christ is the creatour of our soules and therefore he is called the father of spirits And if he be a creatour of them then is he also a faithfull preseruer of them For sure it is that God will preserue his owne workemanship Who is or can be so carefull for the ornament preseruation of any worke as the craftes-master and shall not God be more carefull then man Wherefore S. Peter exhorteth vs to committe our soules vnto God as vnto a faithfull creatour The second motiue is this wee must looke to be resolued in our consciences that â—od the father of Christ is our father euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes and that the corruption of his soule bee washed away in the blood of Christ that he may say I am iustified sanctified and adopted by Christ. And when any man can say thus he shall be most desirous and willing to commit his soule into the handes of God This was the reason which mooued Christ to lay down his soule into the handes of God because he is his father The third motiue or preparatiue is a continuall experience obseruation of Gods loue and fauour towards vs in keeping and preseruing him as appeares by Dauids example Into thy hands saith he I commit my soule for thou hast redeemed me O thou God of trueth The time when we are specially to commend our soules into the hand of God is first of all the time of any affliction or danger This was the time wheÌ„ Dauid commended his soule into the hands of God in the Psalme before named We knowe that in any common danger or perill as the sacking of a citty or burning of an house if a man haue any pretious iewell therein he will first fetch that out and make choise of a faithfull friende to whose custodie he will commit the same euen so in coÌ„mon perils and daungers we must alwaies remember to commit our soules as a most pretious iewell into the handes of God who is a faithfull creatour Another more speciall and necessarie time of practising this dutie is the houre of death as here Christ doth and Steuen who when the Iewes stoned him to death called on God and said Lord Iesus receiue my spirit And as this dutie is very requisite and necessarie at all times so most especially in the houre of death becaâ—se the danger is great by reason that Satan will then chiefely assault vs and the guilt of sinne will especially then wound the conscience Lastly at al times we must commit our soules into Gods handes for though we be not alwaies in afflictioâ— yet we are alwaies in great danger and when a man lieth downe to rest he knoweth not whether he shall rise againe or no and when he ariseth he knoweth not whether hee shall lie downe againe Yea at this very houre we knowe not what will befall the next And great are the comforts which arise by the practise of this dutie When Dauid was in great danger of his life and his owne people would haue stoned him because their hearts were vexed for their sonnes and daughters which the Amalekites had taken it is said hee comforted himselfe in the Lord his God And the practise of Paul in this case is most excellent for the which cause saith he I suffer those things but I am not ashamed for I knowe whome I haue beleeued and I am perswaded that hee is able to keâ—pe that which I haue committed vnto him againâ—t that day This worthie seruant of God had committed his life and soule into Gods hand and therefore he saith In all my sufferings I am not ashamed where we see that if a man haue grace in his life-time to commit his soule into Gods hand it will make him bold euen at the point of death And this must be a motiue to cause euery man daily and hourely to lay downe his soule into the handes of God although by the course of nature he may liue twentie or fourtie yeares longer But howsoeuer this dutie be both necessarie and comfortable yet few there be that practise the same Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition if they haue cattel sheep or oxen they prouide keepers to tend them but in the meane season for their owne soules they haue no care they may sinke or swimme or doe what they will This shewes the wonderfull blindnes or rather madnesse of men in the world that haue more care for their cattell then for their owne soules but as Christ hath taught vs by his example so let euery one of vs in the feare of God learne to commit our soules into the hand of God Againe in that Christ layes downe his owne soule and withall the soules of all the faithfull into the hands of the father we further learne three things The first that the soule of man doth not vanish away as the soules of beasts and other creatures there is gâ—eat difference
bee they goe to farre for if to die the first death bee to suffer a totall separation of bodie and soule then also to die the second death is wholly and euerie way to bee seuered from all fauour of God and at the least for a time to bee oppressed of the same death as the damned are Nowe this neuer befell Christ no not in the middest of his sufferinges considering that euen then he was able to call God his God Therefore the safest is to follow the meane namely that Christ died the first death in that his bodie and soule were really and wholly seuered yet without suffering any corruption in his bodie which is the effect and fruit of the same that withall he further suffered the extreame horrours and pangs of the second death not dying the same death nor being forsaken of God more then in his own apprehension or feeling For in the very middest of his sufferings the father was well pleased with him And this which I say doth not any whit lesson the sufficiencie of the merit of Christ for whereas he suffered truely the very wrath of God and the very torments of the damned in his soule it is as much as if all the men in the worlde had died the second death and had bin wholly cut off from God for euer and euer And no doubt Christ died the first death onely suffering the pangs of the second that the first death might be an entrance not to the second death which is eternall damnation but a passage to life eternall The benefits and comforts which arise by the death of Christ are specially foure The first is the change of our naturall death I say not the taking of it away for we must all die but whereas by nature death is a curse of God vpon man for eating the forbidden fruite by the death of Christ it is changed from a curse into a blessing and is made as it were a middle way and entrance to coÌ„uaigh men out of this worlde into the kingdome of glorie in heauen and therefore it is said Christ by his death hath deliuered them from the feare of death which all the daies of their liues were subiect to bondage A man that is to encounter with a scorpion if he knowe that it hath a sting he may be dismaied but beeing assured that the sting is taken away he neede not feare to encounter therewith Nowe death in his owne nature considered is this scorpion armed with a sting but Christ our Sauiour by his death hath pulled out the sting of our death and on the crosse triumphantly saith O death where is thy sting O graue where is thy victory and therefore euen then when wee feele the pangs of death approch wee should not feare but conceiue hope considering that our death is altered and changed by the vertue of the death of Christ. Secondly the death of Christ hath quite taken away the second death from those that are in Christ as Paul saith There is no no condemnation to them which are in Christ Iesus which walke not after the flesh but after the spirit Thirdly the death of Christ is a meanes to ratisie his last will and testament For this cause was Christ the Mediatour of the newe testament that through death which was for the redemption of the transgressions which were in the former testament they which were called might receiue the promise of the eternall inheritance For where a testament is there must be the death of him that made the testament for the testament is confirmed when men are dead for it is yet of no force as long as he is aliue that made it And therefore the death of Christ doth make his last wil and testament which is his couenant of grace authentical vnto vs. Fourthly the death of Christ doth serue to abolish the originall corruption of our sinnefull hearts As a strong corasiue laid to a sore eates out all the rotten and dead flesh euen so Christs death being applyed to the heart of a penitent sinner by faith weakens and consumes the sinne that cleaues so fast vnto our natures and dwells within vs. Some will say howe can Christs death which now is not because it is long agoe past and ended kill sinne in vs nowe Answ. Indeede if we regard the act of Christs death it is past but the vertue and power thereof endureth for euer And the power of Christs death is nothing els but the power of his Godhead which inabled him in his death to ouercome hell the graue death and condemnation and to disburden himselfe of our sinnes Nowe when we haue grace to denie our selues and to put our trust in Christ by faith are ioyned to him theÌ„ as Christ himselfe by the power of his godhead ouercame death hell and damnation in himselfe so shall wee by the same power of his godhead kill and crucifie sinne corruption in our selues Therefore seeing we reape such benefit by the death of Christ if wee will shewe our selues to bee Christians let vs reioyce in the death of Christ and if the question bee what is the chiefest thing wherein wee reioyce in this world we may answer the very crosse of Christ yea the verie least drop of his blood The duties to be learned by the death of Christ are two the first concernes all ignorant and impenâ—tent sinners Such men whatsoeuer they be by the death of Christ vpon the crosse must be mooued to turne from their sinnes and if the consideration hereof will not mooue them nothing in the world will By nature euery man is a vassall of sinne and a bondslaue of Satan the deuill raignes and rules in al men by nature and we our selues can do nothing but serue and obey him Nay which is more we liue vnder the fearefull curse of God for the least sinne Well now see the loue of the sonne of God that gaue himselfe willingly to death vpon the crosse for theeâ— that he might free thee from this most feareful bondage Wherfore let all those that liue in sin ignoraÌ„ce reason thus with theÌ„selues Hath Christ the son of god done this for vs and shal we yet liue in our sinnes hath he set open as it were the veâ—ie gates of hell and shall we yet lie weltring in our damnable waies and in the shadowe of death In the feare of God let the death of Christ be a meanes to turne vs to Christ if it can not mooue vs let vs be resolued that our case is dangerous To goe yet further in this point euery one of vs is by nature a sicke man wounded at the very heart by Satan though we feele it not yet we are deadly sicke and beholde Christ is the good phisitian of the soule and none in heauen or earth neither Saint angel nor man can heale this our spirituall wound but he alone who though he were equall with the Father yet he came downe from his
bosome and became man and liued here many yeares in miserie and contempt and when no hearbe nor plaister could cure this our deadly wound or desperat sicknesse he was content to make a plaister with his owne blood the paine he tooke in making it caused him to sweate water and blood nay the making of it for vs cost him his life in that he was content by his owne death to free vs from death which if it be true as it is most true then wofull wretched is our case if we will still liue in sinne and will not vse meanes to lay this plaister vnto our hearts And after the plaister is applyed to the soule wee should do as a man that hath bin grieuously sick who when he is on the mending hand gets strength by little and little And so should we become newe creatures going on from grace to grace and shew the same by liuing godlily righteously and soberly that the worlde may see that we are cured of our spirituall disease O happie yea thrice happie are they that haue grace from god to doe this The second dutie concernes them which are repentant sinners Hath Christ giuen himselfe for thee and is thy conscience setled in this then thou must answerably beare this mind and if thy life would serue for the glory of God and the good of his Church thou wouldst then giue it most willingly if thou be called thereto Secondly if Christ for thy good hath giuen his life then thou must in like maner be content to die for thy brethren in Christ if neede be Heâ— saith Saint Iohn laid downe his life for vs therefore weâ— ought to lay downe our liues for our brethren Thirdly if Christ was content to shedde his owne heart blood not for himselfe but for the sinnes of euerie one of vs then we must be thus affected that rather then by sinning wee would willingly offend God we should be content to haue our own blood shed yea if these two things were put to our choise either to doe that which might displease God or els to suffer deathâ— wee must rather die then doe the same Of this minde haue beene all the Martyrs of God who rather then they would yeeld to Idolatrie were content to suffer most bitter torments and cruell death Yea euery good Christian is so affected that he had rather choose to die then to liue not mooued by impatience in respect of the misâ—ries of this life but because hee would cease to offend so louing a father To sinne is meate and drinke to the worlde but to a touched and repentant heart there is no torment so grieuouâ— as this is to sinne against God if once he bee perswaded that Christ died for him Thus much for Christs death nowe followe those things which befell Christ when he was newely dead and they are two especially The first that his legges were not broken as the legges of the two theeues were Of the first S. Iohn râ—ndreth a reason namely that the Scripture might be fulfilled which saith not a bone of him shal be broken which wordes were spoken by Moses of the paschall lambe and are here applied to Christ as beeing typically figured thereby And hence we obserue these two things First that Christ crucified is the true paschall lambe as S. Paul saith Christ our passeouer is sacrificed and S. Iohn saith Behold the lambe of God distinguishing him thereby from the typicall lambe In this that Christ crucified is the true paschall lambe the childe of God hath wonderfull matter of comfort The Israelites did eate the passeouer in Egypt sprinkled the blood of the lambe on the posts of their dores that when the angel of God came to destroy the first borne both of man and beast and saw the blood vpon their houses might passe ouer them that the plague should not be vpon them to destruction So likewise if thou dost feed on the lambe of God and by a liuely faith sprinkle the dore of thine heart with his bloode the iudgements of God in this life and the terrible curse of death with the fearefull sentence of condemnation at the day of iudgement and all punishments due vnto thy sinnes shall passe ouer thee and not so much as touch thee And whereas the legges of our Sauiour Christ were not broken by the souldiours who sought by all meanes possible to worke against him all the mischiefe they could we may note that the enemies of Christ and his Church let them intend to shew neuer so much malice against him they can not goe beyond that libertie which God giueth them they can doe no more for their liues then that which God willeth The Medes and Persians are called the Lords sanctified ones Cyrus is called the man of Gods counsell because whatsoeuer they intended against the people of God yet in all their proceedings they did nothing but that which God had determined before to be done And when Senacherib came against the Iewes as a wilde beast out of his denne the Lord telleth Hezekiah concerning Ashur that he will put his hooke in his nostrills and his bridle in his lippes and bring him backe againe the same way he came that is he will so rule him that he shall not doe the least hurt vnto the Iewes more then God will This is a matter of great comfort to Gods church oppressed with manifold enemies Papists Iewes Turks and all infidels malitiously bent against it for Christs sake For though they intend and practise mischiefe yet more then Gods will and counsell is they can not doe because he hath his ring in their nostrils and his bridle in their lippes to rule them as he listeth The second thing which fell out immediately vpon the death of Christ is that the souldiours pearced his side with a speare and thence issued water and blood The vse which ariseth of this point is two-fold first it serues to prooue that Christ died truly and not in shew or a fained death for there is about the heart a filme or skinne like vnto a purse wherein is contained cleare water to coole the heat of the heart and therefore when water and bloode issued out after piercing of the side it is very likely that that very skinne was pierced for els in reason we can not coniecture whence this water should come Saint Iohn an eye-witnes of this thing beeing about to prooue that Iesus the sonne of Marie was the true Messias bringeth in sixe witnesses three in heauen the Father the Word and the holy Ghost three in earth the Water the Spirit and the blood where no doubt he alludeth to the water and blood that issued out of the side of Christ by spirit we may vnderstand the efficacie and operation of Gods spirit making men to bring forth the fruits of the same as loue peace ioy c. And the second witnes namely water hath relation to the water that
came forth of Christs side which signifieth the inward washing away of sinne and the purging of the heart by Christs blood which also is and was signified by the outward washing of the bodie with water in baptisme The third witnes he calls blood alluding to the blood that issued out of Christs side whereby is signified the expiation or satisfaction made to Gods iustice for mans sinne The same vse had the ceremoniall sprinkling in the old testament typically signifying the sprinkling of Christs blood Now these three witnesses are not to be sought for in heauen but euery Christian man must search for them in his owne heart and conscience and there shall he finde them in some measure And this water and blood flowing out of the side of Christ beeing now dead signifieth that he is our iustification and sanctification euen after his death and that out of his death springs our life and therfore as Eue was made of a ribbe taken out of the side of Adam so springs the Church out of the blood that flowes out of the side of the second Adam Hauing thus intreated of Christs execution let vs now come to the last point namely the excellencie of Christs passion cōsisting in these two points I. a Sacrifice II. a triumph For the first when Christ died he offered a propitiatorie and reall sacrifice to his father and herein his death and passion differeth from the sufferings and deaths of all men whatsoeuer In this sacrifice we must consider foure things I. who was the priest II. what was the sacrifice III. what was the altar IV. the time wherein this sacrifice was offered The priest was Christ himselfe as the author of the epistles to the Hebrewes prooues at large from the third chap. to the 9. and of him we are to consider these foure points The first what is the office of Christs priesthood Ans. The office of Christs priesthood stands in three things I. to teach doctrine and therefore he is called the high priest of our profession that is of the Gospel which we professe because he is the author and Doctour of the same II. to offer vp himselfe vnto his father in the behalf of man for the appeasing of his wrath for sinne III. to make request or intercession to God the father that he would accept the sacrifice which he offered on the crosse for vs. The second point is According to which nature he was a priest whether in his manhood or in his godhead or both togither Ans. The office of his priesthood is performed by him according to both his natures and therefore he is a priest not as the Papists would haue him according to his manhood onely but as he is both God and man for as he is a Mediatour so is he a priest but Christ is a Mediatour according to both natures each nature doing that which is peculiar to it conferring something to the worke of redemption and therfore he is a priest as he is both God and man The third point After what order he is a priest Ans. The Scripture mentioneth two orders of priests the order of Leui and the order of Melchisedeck Christ was not a priest after the order of Aaron and yet notwithstanding in that priesthood were many notable rites whereby the priesthoode of our Sauiour Christ was resembled and we may note fiue especially First in the annointing of the high priests as of Aaron and his sonnes after him oile was poured on his head and it ran down to the very edge of his garments whereby was signified that Christ the true high priest was annointed with the oyle of gladnesse aboue his fellowes that is that his manhoode was filled with the gifts and graces of God both in measure number and degree aboue all men and angels Secondly the sumptuous and gorgious apparell which the high Priest put on when he came into the sanctuarie was a signe of the rich and glorious robe of Christs righteousnesse which is the puritie and integritie of his humane nature and of his life Thirdly the speciall parts of the high Priests attire were first the Ephod the two shoulders whereof had two onyx stones whereon were engrauen the names of the twelue tribes of Israel sixe names on the one stone and sixe on the other as stones of remembrance of the children of Israel to God ward secondly the brestplate of iudgement like the worke of the Ephod wherein were set twelue stones according to the names of the children of Israel grauen as signets euery one after his name Now by these two ornaments were figured two things in Christ by the first that he carries all the Elect on his shoulders and supports them by his spirit so lōg as they are in this world against the world the flesh and the deuill By the second that Christ our high priest beeing now in his sanctuarie in heauen hath in memorie all the Elect their very names are written as it were in tables of gold before his face and he hath an especiall loue vnto them and care ouer them Vpon this ground the church in the Canticles praies on this manner Set me as a seale on thy heart and as a signe◠vpon thy arme And indeede this is a matter of comfort vnto vs all that Christ hath our seuerall names written in pretious stones before his face though he be now in heauen and we on earth and that the particular estate of euery one of vs is both knowne and regarded of him Againe God gaue to Moses the Vrim and Thummim which was put on the breastplate of the high priest when he was to aske counsell from God of things vnknowne before the mercie seat whence God gaue answer What the Vrim and Thummim was it is not knowne and it is like it was not made by any art of man but giuen by God and how it was vsed we can not tell but yet the signification of the words affoardeth matter of meditation Vrim signifies lights and Thummim signifies perfections And by this a further matter was prefigured in Christ who hath the perfit Vrim and Thummim in his breast first because in him are hidde all the treasures of wisdome and knowledge secondly because he reueales to his Church out of his word such things as none can know but the children of God as Dauid saith The secret of the Lord is reuealed to them that feare him And for this cause the spirit of Christ is called the spirit of wisdome and reuelation and the spirit of God whereby we know the things that are giuen vnto vs of God as namely our election vocation iustification and sanctification in this life and our eternall glorification after this life yea to euery member of Christ within his Church he giues a speciall spirit of reuelation out of the word whereby he may know that God the father is his father the sonne the redeemer his redeemer and the holy Ghost his
euen in the very heauens is turned vpside downe The fourth signe is the rending of the vaile of the temple from the top to the bottome The temple was deuided into two parts the one more inward into which no man might come but the high priest and that once a yeare and it was called the holy of holies the other was that where the people came and offered sacrifices vnto the Lord. Nowe that which parted the temple into these two parts was called the vaile at the time of Christs passion it was rent from the toppe to the very bottome This hath diuers vses I. The holy of holies signified the third heauen where God sheweth himselfe in glory and maiestie vnto his Saints and the rending of the vaile sigureth vnto vs that by the death of Christ heauen which was otherwise shut by our sinnes is now set open and a way made to enter thereto II. It signifieth that by the death of Christ we haue without impediment free accesse to come vnto God the father by earnest praier in the name of Christ which is a most vnspeakable benefit III. It signifieth that by Christs death an end is put to all ceremonies to ceremoniall worship and the sacrifices of the old testament and that therefore in the newe testament there remaineth one onely reall and outward sacrifice that is Christ crucified on the crosse and the whole seruice and worship of God for outward ceremonies most simple and plaine IV. The temple was the chiefe and one of the most principal prerogatiues that the Iewes had it was their glorie that they had such a place wherein they might worship and doe seruice to the true God and for the temples sake God often spared them and therefore Daniel praieth O Lord heare the praier of thy seruant and his supplication and cause thy face to shine vpon the sanctuarie that lieth wast for the Lords sake Yet for all this when they began to crucifie the Lord of life their prerogatiues helpes them not nay they are depriued thereof and God euen with his owne hand rendes the vaile of the temple in sunder signifying vnto them that if they forsake him he will also forsake them And so may we say of the church of England No doubt for the gospels sake we haue outward peace and safetie and many other blessings and are in account with other nations yet if we make no conscience to obey the word of God if we haue no loue of Christ and his members God wil at length remooue his candlesticke from vs and vtterly depriue vs of this ornament of the Gospell and make our land as odious vnto all the world as the land of the Iewes is at this day Let vs therfore with all care and diligence shewe forth our loue both to Christ himselfe and to his members and adorne the gospell which wee professe by bringing forth fruits worthy of it The fifth signe is the earthquake whereby hard rockes were clouen a sunder And it serues very fitly to signifie further vnto vs that the sinne of the Iewes in putting Christ to death was so heauie a burden that the earth could not beare it but treÌ„bled thereat though the Iewes themselues made no bones of it And it is a thing to be wondred at that the earth doeth not often in these daies tremble and quake at the monstrous blasphemies and feareful othes by the wounds and blood and heart of Christ whereby his members are rent asunder and he traiterously crucified againe Secondly the earthquake shewes vnto vs the exceeding and wonderfull hardnes of the hearts of the Iewes and ours also they crucified Christ and were not touched with any remorse and wee can talke and heare of his death yea we can say hee was crucified for our sinnes and yet are we nothing affected therewith our hearts will not rende when as hard rockes cleaue asunder Thirdly the moouing of the eaâ—th and the rending of the rockes asunder may be a signe vnto vs of the vertue of the doctrine of the gospel of Christ which is nothing els but the publishing of the passion of his death which being preached shall shake heauen and earth sea and land It shall mooue the earthen hard and rockie hearts of men and raise vp of meere stones and rockes children vnto Abraham But the maine vse and ende of this point is to prooue that he that was crucified was the true Messias the sonne of God and therefore had the power of heauen and earth and could mooue all things at his pleasure The sixt signe of the power of Christ is that graues did open many bodies of the Saints which slept arose and came out of their graues after his resurrectioÌ„ and went into the holy citie and appeared vnto many The vse of this signe is this it signifies vnto vs that Christ by his death vpon the crosse did vanquish death in the graue and opened itâ— and thereby testified that hee was the resurrection and the life so that it shall not haue euerlasting dominion ouer vs but that he will raise vs vp from death to life and to euerlasting glorie The seuenth signe is the testimonie of the Centurion with his souldiours which stood by to see Christ executed S. Marke saith when he sawe that Christ thus crying gaue vp the ghost he said truely this was the sonne of God Thus wee see it is an easie matter for Christ to defend his owne cause let Iudas betray him Peter denie him and all the rest forsake him yet he can if it so please him make the Centurion that standeth by to see him executed to testify of his innocency But what was the occasion that mooued him to giue so worthie a testimonie S. Matthew saith it was feare and that feare was caused by hearing the loud crie of Christ and by seeing the earthquake things which were done And this must put vs in minde not to passe by Gods iudgements which daily fall out in the world but take knowledge of them and as it were to fixe both our eyes on them For they are notable meanes to strike and astonish the rebellious heart of man and to bring it in awe and subiection to God After that the two first captaines with their fifties commanding the Prophet Elias to come downe to king Achaziah were consumed with fire from heauen the king sent his third captain ouer fiftie with his fiftie to fetch him down but what doth he it is said he fell on his knee before Eliah and besought him saying O man of God I pray thee let my life and the liues of these fiftie seruants be pretious in thine eyes But what was the cause why he praied thus Surely he obserued what iudgements of God fell vpon his two former fellow captaines Behold saith he there came downe fire from heauen and deuoured the two former captaines with their fifties therefore let my life be pretious now in
thy sight Thus laying to his owne heart and making vse of Gods iudgements he humbled himselfe and was spared with his fiftie And Habaccuk saith When I heard the voyce namely of Gods iudgements rottennes entred into my bones and I trembled in my selfe that I might be safe in the day of the Lord. Now what this feare of the Centurion was there is a further question and it is very like that it was but a sudden motion or a certaine preparatiue to better things For he was but an heathen man and had as yet no knowledge of Christ and whether he repented or not it is vncerten and we must not maruell at this for there are many suddaine motions in shew very good that vpon like occasions rise in the hearts of naturall men When God plagued the land of Egypt then Pharaoh sent for Moses and confessed that the Lord was righteous but he and his people were wicked and desired Moses to pray to God to take away the plague who did so but so soone as the hand of God was stayed he returned to his old rebellion againe And as a dogge that commeth out of the water shaketh his cares and yet returneth into it againe so is the manner of the world when crosses and calamities befall men as sicknesse losse of friends or goods then with Ahab they outwardly humble themselues and goe softly they vse to frequent the place where the word is preached and Gods name called vpon but alas common experience shewes that these things are but fittes arising of vncerten and flittering motions in the heart For so soone as the crosse is remooued they returne to their old by as againe and become as bad and as backeward as euer they were beeing like to the tree that lies in the water which for a while is greene but afterward withereth And therefore we for our parts when any good motions come into our hearts as the beginnings of further grace we I say must not quench them but cherish and preserue them remembring that the kingdome of heauen is like a graine of mustard seede which when it is sowne is the least of all seedes but afterward it groweth vp into a tree that the soules of the heauen may build their nests in it and like to this are the first motions of Gods spirit and therefore they must be cherished and maintained And thus much for the seuen signes of the power of Christs godhead Now followes the second part of the triumph of Christ which containeth signes of his victorie vpon the crosse notably expressed by Paul when he saith And putting out the hand writing of ordinances which was against vs which was contrarie to vs he euen tooke it out of the way and fastened it vpon the crosse and hath spoiled the principalities and powers and hath made a shew of them openly and hath triumphed openly in the same In which words he alludeth to the manner of heathen triumphs for it was the custome of the heathen princes when they had gotten the victorie ouer their enemies first to cause a pillar of stone or some great oke to be cut downe and set vp in the place of victorie vpon which either the names of the chiefe enemies were set or their heads were hanged or words were written in the pillar to testifie the victorie This beeing done there followed an open shew in which first the conquerour prepares for himselfe a chariot of victorie wherein he was himselfe to ride and then the chiefe of his enemies bound and pinioned were led openly after him Now on the same manner vpon the crosse there was a pitched field the Emperour on the one side was Christ his enemies on the other side were the world the flesh hell death damnation the deuill and all his angels all which banding themselues against him were all subdued by him vpon the same crosse and he himselfe gaue two signes of his triumph one was a monument of the victorie the other an open shew of his conquest Now the monument of Christs victorie was the crosse it selfe whereon he nailed the obligation or bill which was against vs whereby satan might haue accused and condemned vs before God For we must consider that God the father is as a creditour and we all debters vnto him he hath a bill of our hands which is the law in that it giueth testimonie against vs first by the legall washings which did shew and signifie that we were altogether defiled and vncleane secondly by the sacrifices that were daily offered for the propitiation for our sinnes Now Christ was our suretie and paid euery iotte of the debt which we should haue paide and requiring the acquittance taketh the ceremoniall law and the curse of the morall law and nailes them to the crosse Furthermore in the shew of conquest the chariot is the crosse likewise for it was not onely a monument of victorie but also a chariot of triumph And the captiues bound and pinioned which follow Christ are the principalities and powers that is the deuill and his angels hell death and condemnation all which are as it were taken prisoners their armour and weapons are taken frō them and they chained and bound each to other The meditation of this point serueth to admonish vs to abandon all manner of sinne and to make conscience of euery good dutie if we will aright professe the gospel of Christ for when we sinne we doe as it were pull Christ out of his chariot of triumph and vntie Sathans bonds giue him weapons and as much as we can make him valiant and strong againe Now for any man to make Sathan and sinne valiant and strong against himselfe whereas Christ hath weakned him and euen bruised his head is no better then to become an enemie to the crosse of Christ. Againe hereby we are taught to pray vnto God that our blinde eyes may be opened that we may discerne aright of the passion of Christ. It is a wonder to see howe men are carried away with a liking of vaine shewes games and enterludes how they spende euen whole daies in beholding them and their money also that they may come to the places where they are oh then how exceedingly ought our hearts to be rauished with this most admirable shew in which the sonne of God himselfe rides most gloriously in his chariot of triumph and leades his and our most cursed enemies captiue yea treades them vnder his foote This triumph is set forth vnto vs in the preaching of the Gospel and may be seene of vs all freely without money or money-worth What wretches then shall we be if we suffer our hearts to be filled with earthly delights and in the meane season haue little or no desire to behold with the eyes of our minde this goodly spectacle that is to be seene in the passion of Christ that serues to reuiue and refresh our soules to life eternall Thirdly if Christ when he was most weake and base
honour of Christ where we learne that if we truly loue Christ and our hearts be â—et to beleeue in him we will neuer refuse to performe the basest seruice that may be for his honour nothing shall hinder vs. It is further said that he was a good man and a iust and also a rich man And the first appeareth in this that he would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these daies From this example we learne these lessons I. that a rich man remaining a rich man may be a seruant of God and also be saued for riches are the good blessings of God and in themselues doe no whit hinder a man in comming to Christ. But some will say Christ himselfe saith It is easier for a cable to goe through the eye of a needleâ— then a rich man to enter into the kingdome of heauen Answ. It is to be vnderstood of a rich man so long as he swelleth with a confidence in his wealth but we know that if a cable be vntwisted and drawne into small threeds it may be drawne through the eye of a needle so he that is rich let him denie himselfe abase himselfe and lay aside all confidence in himselfe in his riches and honour be as it were made small as twine threed and with this good Senatour Ioseph become the disciple of Christ he may enter into the kingdome of heauen But Christ saith in the parable that riches are thornes which choke the grace of God Answ. It is true they are thornes in that subiect or in that man that putteth his trust in them not in their owne nature but by reason of the corruption of mans heart who makes of them his God Saint Iohn saith further that Ioseph was a disciple of Christ but yet a close disciple for feare of the Iewes And this shewes that Christ is most ready to receiue them that come vnto him though they come laden with manifold wants I say not this that any hereby should take boldnes to liue in their sinnes but my meaning is that though men be weake in the faith yet are they not to be dismaied but to come to Christ who refuseth none that come to him Draw neere to God saith S. Iames and he will draw neere to you Christ doth not forsake any till they forsake him first Lastly the holy Ghost saith of him that he waited for the kingdome of God that is he did beleeue in the Messias to come and therefore did waite daily till the time was come wheÌ„ the Messias by his death and passion should abolish the kingdome of sinne and Satan and establish his owne kingdome throughout the whole world The same is said of Simeon that he was a good man and feared God and waited for the consolation of Israel This was the most principall vertue of all that Ioseph had and the very roote of all his goodnes and righteousnes that he waited for the kingdome of God For it is the propertie of faith whereby we haue confidence in the Messias to change our nature and to purifie the heart and to make it bring forth works of righteousnes There be many among vs that can talke of Christs kingdome and of redemption by him and yet make no conscience of sinne haue little care to liue according to the Gospel which they professe and all is because they doe not soundly beleeue in the Messias and they waite not for the kingdome of heauen therefore there is no change in them but we for our parts must labour to haue this affiance in the Messias with Ioseph and to waite for the second appearance that thereby we may be made new creatures hauing the kingdome of Satan battered and beaten downe in vs and the kingdome of God erected in our hearts Touching Nichodemus Saint Iohn saith that he came to Iesus by night Many men build vpon this example that it is lawfull to be present at the Masse so be it in the meane season we keepe our hearts to God and indeede such men are like Nichodemus in that they labour to burie Christ as much as they can though now after his resurrection he should not be buried againe But though Nichodemus durst not opeÌ„ly at the first professe the name of Christ yet after his death when there is most daunger he doth and by this meanes he reformeth his former action Thus much of the persons that buried Christ. The third thing to be obserued is the manner of Christs buriall which standeth in these foure points First they take downe his body from the crosse secondly they winde it thirdly they lay it in a tombe fourthly the tombe is made sure Of these in order First Ioseph taketh downe the bodie of Christ from the crosse whereon he was executed but marke in what maner he doth it not on his own head without leaue but he goeth to Pilate and beggeth the bodie of Christ and craueth libertie to take it downe because the disposing of dead bodies was in Pilates hand he beeing deputie at that time whereby we learne that in all our dealings and actions though they haue neuer so good an end our dutie is to proceede as peaceably with all men as may be as Saint Iames saith the wisdome that is from aboue is first pure then peaceable gentle c. Againe this teacheth vs that in all things which concerne the authoritie of the Magistrate and belong vnto him by the rule of Gods word we must attempt or doe whatsoeuer we doe by leaue And by this we see what vnaduised courses they take that being priuate men in this our Church will notwithstanding take vpon them to plant Churches without the leaue of the Magistrate beeing a Christian Prince Hauing thus taken the bodie of Christ downe they goe on to winde it And Ioseph for his part brought linnen cloathes and Nichodemus a mixture of myrrhe and aloes to the quantitie of an hundred pounds for the honourable buriall of Christ. His winding was on this manner they wrapped his bodie hastily in linnen clothes sweete odours put thereto Besides all this in the Iewes burialls there was embalming and washing of the bodie but Christs body was not embalmed or washed because they had no time to doe it for the preparation to the Passeouer drew neare And whereas these two men burie Christ at their owne cost and charges we are taught to be like affected to the liuing members of Christ when they want we must releeue and comfort theÌ„ liberallyâ— and freely It may here be demanded whether men may not be at cost in making funerals considering euen Christ himselfe is with much cost buried Ans. The bodies of all dead men are to be buried in seemely and honest manner and if they be honourable they may be buried honourably yet now there is no cause why mens bodies should be washed anointed and embalmed as
the vse was among the Iewes for they vsed embalming as a pledge and signe of the resurrection but now since Christs comming we haue a more certen pledge thereof euen the resurrection of Christ himselfe and therefore it is not requisite that we should vse embalming and washing as the Iewes did And the clause which is specified in Saint Matthew is not to be omitted that Ioseph wrapped Christs bodie in a cleane linnen cloath whereby we learne that howsoeuer the strange fashions fetcht from Spaine and Italie are monstrous and to be abhorred yet seeing the bodie of a man is the creature of God therefore it must be araied in cleanly manner and in holy comelines Paul requires that the minister of the Gospel in all things be seemely or comely and herein he ought to be a patterne of sobrietie vnto all men Thirdly after they haue wound the bodie of Christ they lay it in a tombe and lastly they make it sure closing it vp with a stone rolled ouer the mouth of it Also the Iewes request Pilate to seale it that none might presume to open it besides they set a band of souldiours to watch the tombe and to keepe it that his bodie be not stollen away Many reasons might be alleadged of this their dealing but principally it came to passe by the prouidence of God that hereby he might confirme the resurrection of Christ. For whereas the Iewes would neither be mooued by his doctrine nor by his works and miracles to beleeue he causeth this to be done that by the certentie of his resurrection he might conuince them of hardnesse of heart and prooue that he was the sonne of God Thus much of the manner of his buriall Now followes the place where Christ was buried In the place we are to marke three things first that Christ was laid in Iosephs tombe whereby we may gather the greatnes of Christs pouertie in that he had not so much ground as to make himselfe a graue in and this must be a comfort to the members of Christ that are in pouertie And it teacheth them if they haue no more but food and raiment to be therewith content knowing that Christ their head and king hath consecrated this very estate vnto them Secondly the tombe wherein Christ was laide was a new tombe wherein neuer any man lay before And it was the speciall appointment of Gods prouidence that it should be so because if any man had bin buried there aforetime the malitious Iewes would haue pleaded that it was not Christ that rose againe but some other Thirdly we must obserue that this tombe was in a garden as the fal of man was in a garden and as the apprehension of Christ in a garden beyond the brooke Cedron And here we must note the practise of a good man This garden was the place of Iosephs delight and holy recreation wherein he vsed to solace himselfe in beholding the good creatures of God yet in the same place doth he make his owne graue long before he died whereby it appeares that his recreation was ioyned with a meditation of his ende and his example must be followed of vs. True it is God hath giuen vs his creatures not onely for necessitie but also for our lawfull delight but yet our dutie is to mingle therewith serious meditation and consideration of our last end It is a brutish part to vse the blessings and creatures of God and not at all to be bettered in regard of our last end by a further vse thereof The time when Christ was buried was the euening wherein the Sabbath was to begin according to the manner of the Iewes which began their daies at sunne setting from euening to euening according to that in Genesis the euening and the morning was the first day Nowe Ioseph commeth a little before euening and beggeth the body of Christ and burieth it where note that howsoeuer we are not bounde to keepe the sabbath so strictly as the Iewes were yet when we haue any busines or worke to be done of our ordinarie calling wee must not take a part of the Lords sabbath to doe it in but preuent the time and doe it either before as Ioseph did or rather after the sabbath This is little practised in the worlde Men thinke if they goe to Church before and after noone to heare Gods worde then all the day after they may doe what they list and spend the rest of the time at their owne pleasure but the whole day is the Lords and therefore must be spent wholly in his seruice both by publike hearing of the word and also by priuate reading and meditation on the same To conclude the doctrine of Christs buriall Here it may bee demanded howe he was alwaies after his incarnation both God and man considering he was dead and buried and therfore bodie and soule were sundered and a dead man seemes to be no man Ans. A dead man in his kind is as true a man as a liuing man for though bodie and soule be not vnited by the bond of life yet are they vnited by a relation which the one hath to the other in the counsell good pleasure of god and that as truely as man and woman râ—maine coupled into one flesh by a couenant of marriage though afterward they be distant a thousand miles asunder And by vertue of this relation euery soule in the day of iudgement shall be reunited to his own bodie and euerie bodie to his own soule But there is yet a more straighter bond betweene the bodie and soule of Christ in his death and buriall For as when he was liuing his soule was a meane or bond to vnite his godhead and his bodie togither so when hee was dead his verie Godhead was a meane or middle bonde to vnite the bodie and soule and to say otherwise is to dissolue the hypostaticall vnion by vertue whereof Christs bodie and soule though seuered each from other yet both were still ioyned to the godhead of the sonne The vse and profit which may be made of Christs buriall is twofolde I. It serueth to worke in vs the buriall of all our sinnes Knowe ye not saith Paul that all who haue beene baptized into Christ haue beene baptized into his death are buried with him by baptisme into his death If any shall demaund howe any man is buried into the death of Christ the answere is this Euery Christian man and woman are by faith mystically vnited vnto Christ and made all members of one bodie whereof Christ is the head Nowe therefore as Christ by the power of his godhead when hee was dead and buried did ouercome the graue the power of death in his own person so by the very same power by meanes of his spirituall coniunction doth he worke in all his members a spirituall death and buriall of sinne and naturall corruption When the Israelites were in burying of a man for feare of
the souldiours of the Moabites they cast him for hast into the sepulchre of Elisha Nowe the dead man so soone as hee was downe and had touched the bodie of Elisha hee reuiued and stood vpon his feete so let a man that is dead in sinne bee cast into the graue of Christ that is let him by faith but touch Christ dead and buried it will come to passe by the vertue of Christs death and buriall that he shall be raised from death and bondage of sinne to become a newe man Secondly the buriall of Christ serues to be a sweete perfume of all our graues and burials for the graue in it selfe is the house of perdition but Christ by his buriall hath as it were consecrated and perfumed all our graues and in stead of houses of perdition hath made them chambers of rest and sleepe yea beds of downe and therefore howesoeuer to the eie of man the beholding of a funerall is terrible yet if wee could then remember the buriall of Christ and consider howe he thereby hath changed the nature of the graue euen then it would make vs to reioice Lastly wee must imitate Christs buriall in beeing continually occupied in the spirituall buriall of our sinnes Thus much of the buriall Nowe followeth the third and last degree of Christs humiliation He descended into hell It seemes very likely that these words were not placed in the Creede at the first or as some thinke that they crept in by negligence because aboue threescore Creeds of the most ancient counsels and fathers want this clause and among the rest the Nicene Creede But if the auncient and learned fathers assembled in that Counsell had beene perswaded or at the least had imagined that these words had bin set down at the first by the Apostles no doubt they would not in any wise haue left them out And an auncient writer saith directly that these wordes he descended into hell are not found in the Creede of the Romane Church nor vsed in the churches of the East and if they be that then they signifie the buriall of Christ. And it must not seeme straunge to anyâ— that a worde or twaine in processe of time should creepe into the Creed considering that the originall copies of the bookes of the olde and new testament haue in them sundrie varieties of readings and wordes otherwhiles which from the margine haue crept into the text Neuerthelesse considering that this clause hath long continued in the Creede and that by common consent of the Catholike Church of God and â—t may carrie a fitte sense and exposition it is not as some would haue it to bee put forth Therfore that we may come to speake of the meaning of it we must know that it hath foure vsuall expositions which we will rehearse in order and then make choice of that which shall be thought to be the fittest The first is that Christs soule after his passion vpon the crosse did really and locally descend into the place of the damned But this seemes not to be true The reasons are these I. all the Euangelists and among the rest S. Luke intending to make an exact narration of the life and death of Christ haue set downe at large his passion death buriall resurrection and ascension and withall they make rehearsall of small circumstances therefore no doubt they would not haue omitted Christ locall descent into the place of the damned if there had beene any such thing And the ende why they penned this historie was that wee might beleeue that Iesus is Christ the sonne of God and beleeuing wee might haue life euerlasting Nowe there could not haue beene a greater matter for the confirmation of our faith then this that Iesus the sonne of Marie who went downe to the place of the damned returned thence to liue in happines for euer II. If Christ did goe into the place of the damned then either in soule or in bodie or in his godhead But his Godhead could not descend because it is euery where and his bodie was in the graue And as for his soule it went not to hell but presently after his death it went to paradise that is the third heauen a place of ioy and happinesse Luk. 23.43 This day shalt thou bee with me in Paradise which wordes of Christ must be vnderstoode of his manhood or soule and not of his Godhead For they are an answere to a demand and therefore vnto it they must be sutable Nowe the thiefe seeing that Christ was first of all crucified and therefore in all likelihood should first of all die makes his request to this effect Lord thou shalt shortly enter into thy kingdome remember me then to which Christs answere as the very wordes import is thus much I shall enter into paradise this day and there shalt thou bee with me Now there is no entrance but in regard of his soule or manhood For the Godhead which is at all times in all places cannot be said properly to enter into a place Againe when Christ saith thou shalt be with me in Paradise he doth intimate a resemblance which is betweene the first and second Adam The first Adam sinned against God and was presently cast forth out of paradise Christ the second Adam hauing made a satisfaction for sinne must immediately enter into paradise Nowe to say that Christ in soule descended locally into hell is to abolish this anolagie between the first second AdaÌ„ III. Auncient councels in their confessions and Creeds omitting this clause shew that they did not acknowledge any reall descent and that the true meaning of these words he desceÌ„ded was sufficieÌ„tly included in some of the former articles and that may appeare because when they set downe it they omit some of the former as Athanasius in his Creede setting downe these words he descended c. omits the buriall putting them both for one as he expoundes himselfe elsewhere Now let vs see the reasons which may be alleadged to the coÌ„trary Obiect I. Matth. 12.40 The sonne of man shall be three daies and three nights in the heart of the earth that is in hell Ans. I. This exposition is directly against the scope of the place for the Pharises desired to see a signe that is some sensible and manifest miracle and hereunto Christ answers that he will giue them the signe of Ionas which cannot be the descent of his soule into the place of the daÌ„ned because it was insensible but rather his buriall and after it his manifest and glorious resurrection II. The heart of the earth may as well signifie the graue as the center of the earth For thus Tyrus bordering vpon the sea is said to be in the heart of the sea III. This exposition takes it for graunted that hell is seated in the middest of the earth whereas the scriptures reueale vnto vs no more but this that hell is in the lower parts but where these
these wordes The third day hee arose againe from the deade c. And of it wee are first to speake in generall then in particular according to the seuerall degrees thereof In generall the exaltation of Christ is that glorious or happie estate into which Christ entred after he had wrought the worke of our redemption vpon the crosse And hee was exalted according to both natures in regard of his godhead and also of his manhoode The exaltation of the godhead of Christ was the manifestation of the glorie of his godhead in the manhoode Some will peraduenture demaunde howe Christs godhead can bee exalted seeing it admits no alteration at all Answere In it selfe it cannot bee exalted yet beeing considered as it is ioyned with the manhoode into one person in this respect it may bee said to bee exalted and therefore I say the exaltation of Christs godhead is the manifestation of the glorie thereof in the manhood For though Christ from his incarnation was both God and man and his godhead all that time dwelt in his manhood yet from his birth vnto his death the same godhead did little shewe it selfe and in the time of his suffering did as it were lie hidde vnder the vaile of his flesh as the soule doth in the bodie when a man is sleeping that thereby in his humane nature he might suffer the curse of the lawe and accomplish the worke of redemption for vs in the loâ—e and base estate of a seruant But after this worke was finished hee began by degrees to make manifest the power of his Godhead in his manhood And in this respect his godhead may be said to be exalted The exaltation of Christs humanitie stood in two things The first that he laid downe all the infirmities of mans nature which he carried about him so long as hee was in the state of a seruant in that he ceased to be wearie hungrie thirstie c. Here it may be demanded whether the wounds and skars remaine in the bodie of Christ nowe after it is glorified Ans. Some thinke that they doe remaine as testimonies of that victorie which Christ obtained of his and our enemies and that they are no deformitie to the glorious bodie of the Lord but are themselues also in him in some vnspeakable manner glorified But indeede it rather seemes to be a trueth to say that they are quite abolished because they were a part of that ignominious and base estate in which our Sauiour was vpon the crosse which after his entrance into glorie he laid aside And if it may be thought that the woundes in the handes and feete of Christ remaine to bee seene euen to the last iudgement why may we not in the same manner thinke that the veines of his bodie remaine emptied of their blood because it was shed vpon the crosse The second thing required in the exaltation of Christs manhood is that both his bodie and soule were beutified and adorned with all qualities of glorie His mind was inriched with as much knowledge vnderstanding as can possibly befall any creature more in measure then all men angels haue and the same is to be said of the graces of the spirit in his will and affections his bodie also was incorruptible it was made a shining bodie a resemblance whereof some of his disciples sawe in the mount and it was indued with agilitie to mooue as well vpward as downewardâ— as may appeare by the ascension of his bodie into heauen which was not caused by constraint or by any violent motion but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood we must remember two caueats first that hee did neuer lay aside the essentiall properties of a true bodie as length breadth thicknes visibilitie locallitie which is to be in one place at once and no more but keepeth all these stil because they serue for the being of his bodie Secondly we must remember that the gifts of glorie in Christs bodie are not infinite but finite for his humane nature beeing but a creature and therefore finite could not receiue infinite graces and gifts of glorie And hence it is more then manifest that the opinion of those men is false which hold that Christs bodie glorified is omnipotent and infinit euery way able to doe whatsoeuer he wil for this is to make a creature to be the Creator Thus much of Christs exaltation in generall Nowe let vs come to the degrees thereof as they are noted in the Creed which are in number three I. He rose againe the third day II. He ascended into heauen III. He sitteth at the right hand of God the father almightie In the handling of Christs resurrection wee must consider these points I. why Christ ought to rise againe II. the manner of his rising III. the time when he rose IV. the place where V. the vses therof For the first it was necessarie that Christ should rise againe and that for three especiall causes First that hereby he might shewe to all the people of God that he had fully ouercome death For else if Christ had not risen howe should we haue beene perswaded in our consciences that he had made a ful perfect satisfaction for vs nay rather we should haue reasoned thus Christ is not risen therfore he hath not ouercome death but death hath ouercome him Secondly Christ which died was the sonne of God therefore the author of life it selfe and for this cause it was neither meete nor possible for him to be holden of death but hee must needes rise from death to life Thirdly Christs priesthood hath two parts one to make satisfaction for sinne by his one onely sacrifice vpon the crosse the other to apply the vertue of this sacrifice vnto euery beleeuer Now he offered the sacrifice for sinne vpon the crosse before the last pang of his death and in dying satisfied the iustice of God and therefore beeing dead must needes rise againe to performe the second part of his priesthood namely to apply the vertue thereof vnto all that shall truely beleeue in him and to make intercession in heauen vnto his father for vs here on earth And thus much of the first point Nowe to come to the manner of Christs resurrection fiue things are to be considered in it The first that Christ rose againe not as euery priuate man doth but as a publike person representing all men that are to come to life eternall For as in his passion so also in his resurrection he stood in our roome and place and therfore when he rose from death we al yea the whole Church rose in him and togither with him And this point not considered we doe not conceiue aright of Christs resurrection neither can we reape sound comfort by it The second is that Christ himselfe and no other for him did by his owne power raise himselfe to life This was the thing which he meant when hee said Destroy
this temple and in three daies I will build it vp againe more plainly I haue saith he power to lay downe my life and I haue power to take it againe From whence we learne diuers instructions First whereas Christ raiseth himselfe from death to life it serueth to prooue that he was not onely man but also true God For the bodie beeing dead could not bring againe the soule and ioyne it selfe vnto the same and make it selfe aliue againe neither yet the soule that is departed from the bodie can returne againe and quicken the bodie and therefore there was some other nature in Christ namely his godhead which did revnite soule and bodie togither and thereâ—y quicken the manhood Secondly if Christ giue life to himselfe beeing dead in the graue then much more nowe beeing aliue and in heauen glorified is hee able to raise vp his members from death to life Wee are all by nature euen starke dead in sinne as the deade bodie rotten in the graue and therefore our duty is to come to Christ our Lord by humble prayer earnestly intreating him that he would raise vs vp euery day more and more from the graue of our sinnes to newnesse of life He can of men deade in their sinnes make vs aliue vnto himselfe to liue in righteousnes and true holines all the daies of our life The third thing is that Christ rose againe with an earthquake And this serueth to prooue that he lost nothing of his power by death but still remained the absolute Lord and King of heauen and earth to whome therefore the earth vnder his feete trembling doth him homage This also prooueth vnto vs that Christ which lay dead in the graue did raise himselfe againe by his owne almightie power Lastly it serueth to conuince the keepers of the graue the women which came to embalme him and the disciples which came to the sepulchre and would not yet beleeue that he was risen againe But how came this earthquake Ans. Saint Matthew saith there was a great earthquake For the Angel of the Lord descended from heauen c. This shewes that the power of angels is great in that they can mooue and stirre the earth Three angels destroied Sodom and Gomorrha An angel destroied the first borne of Egypt in one night In the hoast of Senacherib one angel slue in one night an hundreth fourescore and fiue thousand men Of like power is the deuill himselfe to shake the earth and to destroy vs all but that God of his goodnesse limits and restraines him of his libertie Well if one angel be able to shake the earth what then will Christ himselfe doe when he shall come to iudgement the second time with many thousand thousands of angels oh how terrible and fearefull will his comming be Not without cause saith the holy Ghost that the wicked at that day shall crie out wishing the hills to fall vpon them and the mountaines to couer them for feare of that great and terrible day of the Lord. The fourth thing is that an Angel ministred to Christ beeing to rise againe in that he came to the graue and rolled away the stone and sate vpon it Where obserue first how the angels of God minister vnto Christ though dead and buried whereby they acknowledge that his power maiestie and authoritie is not included within the bonds of the earth but extends it selfe euen to the heauens themselues and the hosts thereof and that according to his humanitie Wicked men for their parts laboured to close him vp in the earth as the basest of all creatures but the angels of heauen most readily accept him as their soueraigne Lord and king as in like manner they did in his temptation in the wildernes and in his agonie in the garden Secondly that the opinion of the Papists and others which thinke that the bodie of Christ went through the graue-stone when he rose againe is without warrant For the end no doubt why the angel rolled away the stone was that Christ might come forth And indeed it is against the order of nature that one body should passe through another without corruption or alteration of either considering that euery bodie occupies a place and two bodies at the same instant can not be in one proper place Furthermore it is saide that when the angel sate on the stone his countenance was like lightening and his rayment as white as snow and this serued to shew what was the glorie of Christ himselfe For if the seruant and minister be so glorious then endles is the glorie of the lord and master himselfe Lastly it is saide that for feare of the angel the watchmen were astonied and became as dead men which teacheth vs that what God would haue come to passe all the world can neuer hinder For though the Iewes had closed vp the graue with a stone and set a band of souldiours to watch least Christ should by any meanes be taken away yet all this auaileth nothing by an angel from heauen the seale is broken the stone is remooued and the watchmen at their wittes endes And this came to passe by the prouidence of God that after the watchmen had testified these things to the Iewes they might at length be conuicted that Christ whome they crucified was the Messias The fifth and last point is that Christ rose not alone but accompanied with others as S. Matthew saith that the graues opened and many bodies of the Saints which slept arose and came out of the graues and went into the holy citie and appeared vnto many after Christs resurrection And this came to passe that the church of God might know and consider that there is a reuiuing and quickning vertue in the resurrection of Christ wherby he is able not onely to raise our dead bodies vnto life but also when we are dead in sinne to raise vs vp to newnesse of life And in this very point stands a maine difference betweene the resurrection of Christ and the resurrection of any other man For the resurrection of Peter nothing auailes to the raising of Dauid or Paul but Christs resurrection auailes for all that haue beleeued in him by the very same power whereby he raised himselfe he raiseth all his members and therfore he is called a quickning spirit And let vs marke the order obserued in rising First Christ riseth and theÌ„ the Saints after him And this came to passe to verefie the Scripture which saith that Christ is the first borne of the dead Now he is the first borne of the deadâ— in that he hath this dignitie and priuiledge to rise to eternall life the first of all men It is true indeed that Lazarus and sundrie others in time rose before Christ but yet they rose to liue a mortall life and to die againe Christ he is the first of all that rose to life euerlasting and to glorie neuer any rose before Christ in this manner And the persons that
rose with Christ are to be noted they were the Saints of God not wicked men whereby we are put in minde that the elect children of God onely are partakers of Christs resurrection Indeede both good and bad rise againe but there is a great difference in their rising for the godly rise by the vertue of Christs resurrection and that to eternall glorie but the vngodly rise by the vertue of Christ not as he is a redeemer but as he is a terrible iudge and is to execute iustice on them And they rise againe for this ende that besides the first death of the bodie they might suffer the second death which is the powring forth of the wrath of god vpon bodie and soule eternally This difference is prooued vnto vs by that which Paul saith Christ is the first fruits of them that sleepe Among the Iewes such as had corne fields gathered some little quantitie thereof before they reaped the rest and offered the same vnto God signifying thereby that they acknowledged him to be the author giuer of all increase this offering was also an assurance vnto the owner of the blessing of God vpon the rest this beeing but one handful did sanctifie the whole crop Now Christ to the dead is as the first fruits to the rest of the corne because his resurrection is a pledge an assurāce of the resurrectiō of all the faithful When a man is cast into the sea and all his bodie is vnder the water there is nothing to be looked for but present death but if he carie his head aboue the water there is good hope of a recouerie Christ himselfe is risen as a pledge that all the iust shall rise againe he is the head vnto his Church and therefore all his members must needes follow in their time It may be demaunded what became of the Saints that rose againe after Christs resurrection Answ. Some thinke they died againe but seeing they rose for this ende to manifest the quickening vertue of Christs resurrection it is as like that they were also glorified with Christ and ascended with him to heauen Thus much of the manner of Christs resurrection Now followes the time when he rose againe and that is specified in the Creede The third day he rose againe Thus saith our Sauiour Christ vnto the Pharises As Ionas was three daies and three nights in the whales bellie so shall the sonne of man be three daies and three nights in the heart of the earth And though Christ was but one day and two pieces of two daies in the graue for he was buried in the euening before the Sabbath and rose in the morning the next day after the Sabbath yet is this sufficient to verifie this saying of Christ. For if the analogie had stoode in three whole daies then Christ should haue risen the fourth day And it was the pleasure of God that he should lie thus long in the graue that in might be knowne that he was throughly dead and he continued no longer that he might not in his bodie see corruption Againe it is saide Christ rose againe in the end of the Sabbath when the first day of the weeke began to dawne And this very time must be considered as the reall beginning of the new spirituall world in which we are made the sonnes of God And as in the first day of the first world light was commanded to shine out of darknes vpon the deepes so in the first day of this new world the sonne of righteousnes riseth and giues light to them that sit in darknes and dispells the darknes that was vnder the old Testament And here let vs marke the reason why the Sabbath day was changed For the first day of the weeke which was the day following the Iewes sabbath is our sabbath day which day we keepe holy in memorie of the glorious resurrection of Christ and therefore it is called the Lords day And it may not vnfitly be tearmed Sunday though the name came first from the heathen because on this day the blessed sonne of righteousnesse rose from death to life Let vs now in the next place proceede to the proofes of Christs resurrection which are diligently to be obserued because it is one of the most principall points of our religion For as the Apostle saith He died for our sinnes and rose againe for our iustification and againe If Christ be not risen then is our preaching vaine and our faith is also vaine The proofes are of two sorts first Christs appearances vnto men secondly the testimonies of men Christs appearances were either on the first day or on the daies following The appearances of Christ the same day he rose againe are fiue And first of all earely in the morning he appeared to Marie Magdalen In this appearance diuers things are to be considered The first of what note and qualitie the partie was to whome Christ appeared Ans. Marie Magdalen was one that had bin possessed with seuen deuils but was deliuered and became a repentant sinner and stood by when Christ suffered and came with sweete odours when he was dead to embalme him And therefore to her is graunted this prerogatiue that she should be the first that should testifie his resurrection vnto men And hence we learne that Christ is readie and willing to receiue most miserable wretched sinners euen such as haue bin vassals and bondslaues of the deuill if they will come to him Any man would thinke it a fearefull case to be thus possessed with deuills as Marie was but let all those that liue in ignorance and by reason thereof liue in sinne without repentance know this that their case is a thousand times worse then Marie Magdalens was For what is an impenitent sinner Surely nothing els but the castle and hold of the deuill both in bodie and soule For looke as a captaine that hath taken some hold or skonse doth rule and gouerne all therein and disposeth it at his will and pleasure euen so it is with all blind and impenitent sinners not one deuill alone but euen legions of deuils possesse them and rule their hearts and therefore howsoeuer they may soothe themselues and say all is well for God is mercifull yet their case is farre worse then Maries was Now then would any be freed from this fearefull bondage let them learne of Marie Magdalen to follow Christ and to seeke vnto him and then albeit the deuil and al his angels possesse their hearts yet Christ beeing the strong man will come and cast them all out and dwell there himselfe The second is what Christ in his appearance said to Marie Ans. He saide Touch me not for I am not yet ascended to my father Marie no doubt was glad to see Christ and therefore looked to haue conuersed as familiarly with him as shee was wont before his death but he forbids her to touch him that is not to looke to enioy
yet afterward for a time hee doth as it were hide the same in some corner of their hearts so as they haue no feeling thereof but thinke themselues to be void of all grace and this he doth for no other ende but to humble them and yet againe after all this the first grace is further renued and reuiued Thus dealt the Lord with Dauid and Salomon for whereas he was a pen-man of Scripture and therefore an holy man of God we may not thinke that he was wholly forsaken with Peter and in this place with Thomas And the experience of this shall euery seruant of God finde in himselfe The second appearance of Christ was to seuen of the disciples as they went on fishing in which hee giues three testimonies of his godhead and that by death his power was nothing diminished The first that when the disciples had fished all night and caught nothing afterward by his direction they catch fish in aboundance and that presently This teacheth vs that Christ is a soueraigne Lord ouer all creatures and hath the disposing of them in his owne handes and that if good successe followe not when men are painefull in their callings it is because God will prepare and make them fit for a further blessing Christ comes in the morning and giues his disciples a great draught of fish yet before this can be they must labour all night in vaine Ioseph must be made ruler ouer all Egypt but first he must be cast into a dungeon where he can see no sunn nor light to prepare him to that honour And Dauid must be King ouer Israel but the Lord will first prepare him hereunto by raising vp Saul to persecute him Therefore when God sâ—ndeth any hinderances vnto vs in our callings wee must not despaire nor bee discouraged for they are the meanes whereby God maketh vs fit to receiue greater blessings at his handes either in this life or in the life to come The second is that the net was vnbroke though it had in it great fishes to the number of an hundred fifty three The third that when the disciples came to land they sawe hotte coales and fish laid thereon and bread Nowe some may aske whence was this foode Answ. The same Lord that was able to prouide a Whale to swallowe vp Ionas and so to saue him and he that was able to prouide a fish for Peters angle with a peece of twentie pence in the mouth and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse the same also doeth of himselfe prouide bread and fishes for his disciples This teacheth vs that not not onely the blessing but also the very hauing of meate drinke apparell is from Christ and hereupon all states of men euen the kings of the earth are taught to pray that God would giue them their daily bread Againe when we sit downe to eate and drinke this must put vs in minde that wee are the guests of Christ himselfe our foode which we haue comes of his meere gift and hee it is that entertaines vs if wee could see it And for this cause wee must soberly and with great reuerence in feare and trembling vse all gods creatures as in his presence And when we eate and drinke wee must alwaies looke that all our speech be such as may beseeme the guests of our Lord and Sauiour Iesus Christ. Vsually the practise of men is farre otherwise for in feasting many take libertie to surfet to be drunke to sweare to blasâ—heme but if we serue the Lord let vs remember whose guests we are and who is our entertainer and so behaue our selues as being in his presence that all our actions and words may tend to his glorie The third appearance was to Iames as S. Paul recordeth although the same be not mentioned in any of the Euangelists The fourth was to all his disciples in a mountaine whither he had appointed them to come The fift last appearance was in the mount of Oliues when he ascended into heauen Of these three last appearances because the holy Ghost hath only mentioned them I omitte to speake and with the repeating of them I let them passe Thus much of the appearances of Christ after his resurrection the witnesses thereof are of three sorts I. angels II. women that came to the graue to embaulme him III. Christs owne disciples who did publish and preach the same according as they had seene and heard of our Sauiour Christ and of these likewise I omit to speake because there is not any speciall thing mentioned of them by the Euangelists Nowe follow the vses which are twofold some respect Christ and some respect our selues Vses which concerne Christ are three I. whereas Christ Iesus beeing starke dead rose againe to life by his owne power it serueth to prooue vnto vs that he was the sonne of God Thus Paul speaking of Christ saith that hee was deâ—lared mightily to bee the sonne of God touching the spirit of sanctification by the resurrection from the dead And by the mouth of Dauid God said Thou art my sonne this day I haue begot thee Which place must bee vnderstood not so much of the eternal generation of Christ before al worlds as of the manifestation thereof in time after this manner This day that is at the time of thine incarnâ—tion but especially at the daie of thy resurrection haue I begotten thee that is I haue made manifest that thou art my sonne so is this place expouÌ„ded by S. Paul in the Acts. SecoÌ„dly Christs rising froÌ„ death by his own poâ—er prooues vnto vs euidently that he is Lord ouer al things that are this vse S. Paul makes hereof for saith he Christ therefore died that he might be Lord both of the dead of the quick And indeed whereas he rose againe on this mâ—ner he did herebâ— shew himselfe most plainly to be a mighty prince ouer the graueâ— death hel condemnation one that had alâ— sufficient power to ouercome them Thirdly it prooues vnto vs that he was a perfit priest and that his death passion was a perfect satisfaction to the iustice of god for the â—innes of mankind For whereas Christ died he died for our sinnes now if he had not fully satisfied for them all though there had remained but one sinne for which he had made no satisfaction he had not risen againe but death which came into the world by sinne and is strengthened by it would haue held him in bondage and therefore whereas he rose againe it is more then manifest that he hath made so full a satisfaction that the merit therof doth and shall counteruaile the iustice of God for all our offences To this purpose Paul saith If Christ be not risen againe your faith is vaine and you are yet in your sinnes that is Christ had not satisfied for your sinnes or at least you could not
possibly haue knowne that he had made satisfaction for any of them if he had not risen againe The vses which concerne our selues are of two sorts comforts to the children of God and duties that are to be learned and practised of vs all The comforts are especially three First Christs resurrection serueth for the iustification of all that beleeue in him euen before God the father as Paul saith Christ was giuen to death for our sinnes and is risen againe for our iustification which wordes haue this meaning when Christ died we must not consider him as a priuate man as we haue shewed before but as one that stoode in the stead and roome of all the elect in his death he bare our sinnes and suffered all that we should haue suffered in our owne persons for euer and the guilt of our offences was laide vpon him and therefore Esai saith he was numbred among the wicked Now in his rising againe he freed and disburdened himselfe not from any sinnes of his owne because he was without sinne but from the guilt and punishment of our sinnes imputed vnto him And hence it comes to passe that all those which put their trust and affiance in the merit of Christ at the very first instant of their beleeuing haue their owne sinnes not imputed vnto them and his righteousnes imputed Secondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification as S. Peter saith We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead And S. Paul We are then saith he buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of his father so we also should walke in newnesse of life For if we be grafted with him to the similitude of his death we shall be also to the similitude of his resurrection Which words import thus much that as Christ by the power of his owne Godhead freed his manhood from death and from the guilt of our sinnes so doth he free those that are knit vnto him by the bond of one spirit from the corruption of their natures in which they are dead that they may liue vnto God In the naturall bodie the head is the fountaine of all the senses and of motion and therefore by sundrie nerues dispersed through the bodie the power of moouing and of sense is deriued euen to the least parts so as the hands and the feete mooue by meanes of that power which comes from the head and so it is in the spirituall bodie of Christ namely the church he is the head and the fountaine of life and therefore he conueyeth spirituall life to euery one of his members and that very power of his Godhead whereby he raised vp himselfe when he was deade he conueyeth from himselfe to his members and thereby raiseth them vp from the death of sinne to newnes of life And looke as in a perfect body when the head hath sense and motion the hand that is of the same bodie hath also the sense and motion conuenient for it so likewise Christ beeing the resurrection and the life as there is spirituall life in him so euery member of his shall feele in it selfe spirituall sense and motion whereby it is raised vp from sinne and liueth vnto God For the better coÌ„ceiuing of this we must consider two things the outward means of this spirituall life and the measure of it For the meanes if we wil haue common water we must goe to the well and if we would haue water of life wee must goe vnto Christ who saith If any man thirst let him come vnto me and drinke Now this well of the water of life is very deepe and we haue nothing to draw with therefore we must haue our pipes and conduits to conuey the same vnto vs which are the word of God preached and the administration of the sacraments Christ saith The dead shall heare the voice of the sonne of God and they that heare it shall liue where by the dead is meant not the dead in the graue but those that are dead in sinne And againe Christ saith the wordes which I speake are spirit and life because the word of God is the pipe whereby he conueieth into our dead hearts spirit and life As Christ when he raised vp dead men did oneâ—y speake the word and they were made aliue and at the day of iudgement by his very voice when the trumpe shall blow all that are dead shall rise againe So it is in the first resurrection they that are dead in their sins at his voice vttered in the ministerie of the word shall rise againe To goe further Christ raised three from the dead Iairus daughter newly dead the widowes sonne dead and wound vp and lying on the hearse Lazarus dead and buried and stinking in the graue and all this he did by his very voice so also by the preaching of his word he raiseth all sorts of sinners euen such as haue lien long in their sinnes as rotting and stinking carrion The sacraments also are the pipes and conduits whereby God conueieth grace into the heart if they be rightly vsed that is if they be receiued in vnfained repentance for all our sinnes and with a true liuely faith in Christ for the pardon of the same sinnes And so I take it they are compared to flagons of wine which reuiue the Church beeing sicke and fallen into a swound As for the measure of life deriued from Christ it is but small in this life and giuen by little and little as Ose saith The Lord hath spoiled vs and he will heale vs he hath wounded vs and he will bind vs vp After two daies he will reuiue vs and in the third he will raise vs vp and we shall liue in his sight The prophet Ezechiel in a vision is carried into the midst of a field full of dead bones and he is caused to prophecy ouer them and say O ye drie bones heare the word of the Lord at the fiâ—st there was a shaking and the bones came togither bone to bone and then sinewes and flesh grewe vpon them and vpon the flesh grewe a skinne Then he prophecied vnto the windes the second time and they liued and stood vpon their feete for the breath came vpon them and they were an exceeding great army of men Hereby it signified not onely the state of the Iewes after their captiuitieâ— but in them the state of the whole Church of God For these temporall deliuerances signified further a spirituall deliuerance And wee may here see most plaâ—nely that God worketh in the hearts of his children the gifts graces of regeneration by little and little First he giueth no more then flesh sinewes and skin then after he giueth them further graces of his spirit which quickeneth them and maketh them aliue vnto God The same also we may
experience that our hearts are not content with a formall and drowsie profession of religion but that we feele the same power of Christ whereby he raised vp himselfe from death to life to be effectuall and powerfull in vs to worke in our hearts a conuersion from all our sinnes wherein we haue lien dead to newenesse of life with care to liue godly in Christ Iesus And that we may further attaine to all this we must come to heare the worde of God preached and taught with feare trembling hauing heard the word we must meditate therein and pray vnto God not onely publikely but priuately also intreating him that he would reach forth his hand and pull vs out of the graue of sinne wherein we haue lien dead so long And in so doing the Lord of his mercy according as he hath promised will send his spirit of grace into our hearts to worke in vs an inward sense and feeling of the vertue of Christs resurrection So dealt he with the two disciples that were going to Emmaus they were occupied in the meditation of Christ his death and passion and whiles they were in hearing of Christ who conferred with them he gaue them such a measure of his spirit as made their hearts to burne within them And Paul praieth for the Ephesians that God would inlighten their eies that they might see and feele in themselues the exceeding greatnesse of the power of God which he wrought in Christ Iesus when he raised him from the dead Thirdly as Saint Paul saith If wee be risen with Christ then we must seeke the things that are aboue But howe and by what meanes can wee rise with Christ seeing we did not die with him Ans. We rise with Christ thus The burgesse of a towne in the parliament house beareth the person of the whole towne and whatsoeuer he saith that the whole towne saith and whatsoeuer is done to him is also done to all the towne so Christ vpon the crosse stood in our place and bare our person and what he suffered we suffered and when he died all the faithfull died in him and so likewise as he is risen againe so are all the faithfull risen in him The consideration whereof doth teach vs that we must not haue our hearts wedded to this world We may vse the thinges of this life but yet so as though we vsed them not For all our loue and care must be for thinges aboue and specially wee must seeke the kingdome of God and his righteousnesse peace of conscience and ioy in the holy Ghost Wee must therefore sue for the pardon of sinne for reconciliation to God in Christ and for sanctification These are the pretious pearles which we must seeke and when we haue found them we must sell all that we haue to buy them and hauing bought them wee must lay them vp in the secret corners of our hearts valuing and esteeming of them better then all things in the world beside Thus much of Christs resurrection containing the first degree of Christs exaltation Nowe followeth the second in these wordes Hee ascended into heauen in the handling whereof we are to consider these speciall points I. the time of his ascension II. the place III. the manner IV. the witnesses V. the vses thereof For the first the time of Christs ascension was fortie daies after his resurrection when he taught his disciples the things which appertaine to the kingdome of God And this shewes that he is a most faithfull King ouer his Church procuring the good thereof And therefore Esay saith The gouernment is on his shoulder and the Apostle saith hee was more faithfull in all the house of God then Moses was Hence we gather that whereas the Apostles chaunged the sabboth from the seauenth dâ—y to the eight it was no doubt by the counsell and direction of Christ before his ascension and likewise in that they planted Churches and appointed teachers and meete ouerseers for the guiding and instruction hereof we may resolue our selues that Christ prescribed the same vnto them before his ascension and for these and such like causes did he ascend no sooner Now looke what care Christ at his ascension had ouer his Church the same must all masters of families haue ouer their housholds when God shall call them out of this world They must haue care not onely that their families be well gouerned while they liue but also that after their death peace loue and good order may be continued in their posteritie And therefore the prophet Esay is sent to Ezechias King of Iudah to bid him set his house in order for he must die signifying that it is the dutie of a good master of a familie to haue care not onely for the gouernment of his house whilst he is aliue but also that it may be well gouerned when he is dead The same also must be practised of Gods ministers a part of whose fidelitie is this that they haue not onely a care to feede their particular flocks while they are aliue but also that they further prouide for the people after their departure as much as they can Example whereof we haue in Peter who saith I will endeauour alwaies that ye may be able also to haue remembrance of these things after my departure The place of Christs ascension was the mount of Oliues neere Bethanie and it was the same place from whence Christ went to Ierusalem to be crucified One place serued to be a passage both to paine and torments and also to glorie This shewes that the way to the kingdome of heauen is through afflictions There are many which haue Gods hand heauie vpon them in lingering sicknesses as the dead palsie and such like wherein they are saine to lie many yeares without hope of cure whereupon their beddes which should be vnto them places of rest and ease are but places of woe and miserie Yet may these men hence haue great comfort if they can make good vse of their sicknesses for the beddes whereon they suffer so much torment shall be places from whence they shall passe to ioy and happinesse Againe there be many that for the testimonie of the truth and for religions sake suffer imprisonment with many afflictions now if they can vse their afflictions well their prisons shall be Bethanies vnto them although they be places of bondage yet God will at length make them places of entrance to libertie Many a man for the maintaining of faith and good conscience is banished out of his countrey and is faine to liue in a strange place among a people to whome he is vnknowne but let him vse it well for though it be a place of griefe for a time as Bethanie was to Christ when he went to suffer yet God will make it one day to be his passage into heauen Thus much of the place of his ascending The third thing to be considered is the manner of Christs ascension and
Answ. The reason may be this it was his good pleasure that the points of faith and religion wherof this article is one should rather be learned by hearing then by seeing Indeede Christs owne disciples were taught the same by sight that they might the better teach others which should not see wheras now the ordinarie meanes to come by faith is hearing The vses to be made of Christs ascension are of two sorts some are comforts to Gods Church and people and some are duties The comforts are especially foure The first is this Christ Iesus did ascend vp into heauen to lead captiuitie captiue a most worthie benefit By captiuitie is meant first sinne and Satan which did and doe lead men captiue into perdition secondly death and the graue which held him captiue and in bondage for the space of three daies And he leads them all captiue two waies first in himselfe in that he beganne his triumph vpon the crosse as I haue shewed and continued the same till his very ascension secondly in all his members because by his mightie power being now ascended he doth subdue and weaken the power of sinne and Satan which he manifesteth euery day by killing the corruption of their natures and the rebellion of their flesh But it may be demaunded how Christ doth lead his enemies captiue considering the deuill raignes euery where and the world and death and hell Answ. Christs victorie ouer his and our enemies hath fiue degrees First it is ordained by God secondly it is foretold thirdly it is wrought fourthly it is applied lastly it is accomplished The ordaining of it was before all worlds the foretelling of it was in all the ages of the olde testament the working of it was vpon the crosse and afterward the applying hath beene since the beginning of the world more or lesse and it is onely in part in this life that while Christ is in bruising of the head of Satan he againe may bruise his heele the accomplishment shall not be before the last iudgement From this great benefit bestowed on Gods Church there are many duties to be learned First here is an instruction for all ignorant persons and impenitent sinners which abound among vs in euery place Whosoeuer they be that liue in the blindnesse of their mindes and hardnes of their hearts they must know this that they are captiues and bondslaues of sinne and Satan of hell death and condemnation and let no man flatter himselfe of what state or degree soeuer he be for it is Gods truth if he haue not repented of all his sinnes he as yet is no better then a seruant or vassall yea a very drudge of the deuill Now then what wilt thou doe in this case The best thing is to lay to thy heart this benefit of Christ. He is ascended vp to heauen to lead captiue and to vanquish the deuil and all his angels vnder whome thou liest bound and that not onely in himselfe but in his members Now then if thou wilt become a true member of Christ he will free thee from this bondage Therefore take heede how thou continuest longer in thy old sinnes and in thy grosse ignorance seeing Christ hath made a way to libertie let vs seeke to come out of this spirituall bondage he is ascended for this end and purpose to free vs frō it therfore if we refuse this benefit our state will be the more damnable A man lies bound hand and foote in a darke dungeon and the keeper comes and sets open the prison dore and takes off his bolts and bids him come out if he refuse and say that he is well may it not be thought that he is a madde man and will any be sorie for his case No surely Well this is the state of all impenitent sinners They lie fast fettered and bound vnder the power of sinne and Satan and Christ it is who is ascended into heauen to vnloose them of this bondage he hath set open the prison dore and hath vnlocked our fetters if we refuse to come out and lie still in our sinnes there remaineth nothing for vs but euerlasting thraldome Let vs therefore in the feare of God if we haue a care of our owne soules receiue and imbrace this benefit which redoundes vnto vs by Christs ascension Secondly in that Christ is ascended to heauen to lead captiue sinne and Satan here is a good consolation for all those that are afflicted in conscience for their sinnes There is no man in this case but he hath great cause to feare yet must he not be discouraged For Christ by his ascension like a noble captaine hath taken sinne and Satan prisoners and hath pinnioned them fast so as all the power they haue is in Christs hand and therefore for this cause although they are suffered to exercise and afflict vs yet by his grace they shall neuer be able to preuaile against vs. Therefore we may safely cast our care vpon God and not feare ouermuch Hence also we may learne a third dutie There is no man that knoweth what sinne meaneth and what the bloode of Christ meaneth but in regard of the corruption of his owne nature he will say with Paul that he is sold vnder sinne and in regard thereof will crie out with him also O wretched man that I am who shall deliuer me from this bodie of death yea it will make his heart to bleede within him Nowe what shall he doe in this case surely let him remember the ende of Christs ascension which is to vanquish and subdue the rebellion of his nature and labour to feele the benefit thereof and then he shall no doubt finde that Christ will dissolue in him the works of the deuill and tread Satan vnder his feete And thus also those that feele in themselues the law of their members rebelling against the law of their minde must come to Christ and he will helpe and sree them The second benefit of Christs ascension is that he ascended vp to heauen to bestow gifts vpon his Church as it is saide in the place before mentioned He ascended vp an high c. he gaue gifts vnto men that is the gift of the knowledge of Gods word the gift of preaching and prophecie and all other gifts needefull for the good of his Church The consideration of this that Christ who is the fountaine of grace and in whome are hidde all the treasures of wisdome and knowledge should be mindfull of vs and vouchsafe such speciall fauour to his Church must cause euery one of vs who haue receiued any gift of God as there is no man but he hath receiued his portion to be humbled in his owne eyes for the same There is no cause why we should be proud of our gifts seeing we haue nothing but that which we haue receiued For to this ende Christ ascended to giue gifts vnto men and therefore our gifts whatsoeuer they be are not our owne but we had them from
this manner I prooue it thus Looke what was his request in our behalfe when he was here vpon earth the same for substance it continues still in heauen but here on earth the substance of his request was that he willed and desired that his father would be well pleased with vs for his merits as appeares by his praier in S. Iohn Father I will that those which thou hast giuen me be with me euen where I am that they may beholde my glorie which thou hast giuen me for thou louedst me before the fouÌ„datioÌ„ of the world Therefore he still continues to make request for vs by willing and desiring that his father would accept his merits in our behalfe If it be alleadged that Christ in this solemne praier vsed speech and prostration of his bodie the answer is that these actions were no essentiall parts of his praier The prostrating of his bodie serued onely as a token of submission to God as Christ was a creature and the speech which he vsed serued onely to vtter and expresse his request Furthermore a difference here must be marked between Christs passion and his intercession The passion serues for the working and causing of a satisfaction to Gods iustice for vs and it is as it were the tempering of the plaister the intercession goes further for it applies the satisfaction made and laies the salue to the very sore And therefore Christ makes request not onely for the elect generally but for particular men as Paul Iames Iohn and that particularly as he testifieth of himselfe saying I haue praied for thee Peter that thy faith faile not If any shall say that Christs willing and desiring of a thing can not be a request or intercession the answer is that in vertue and efficacie it couâ—teruailes all the praiers in the word For whatsoeuer Christ willeth the same also the father beeing well pleased with him willeth and therefore whatsoeuer Christ as a mediatour willeth for vs at the handes of his father in effect or substance is a request or praier The third point is that Christ alone and none with him makes intercession for vs. And this I prooue by induction of particulars First of al this office appertaines not to the angels They are indeede ministring spirits for the good of Gods chosen they reioice when a sinner is conuerted and when he dieth they are readie to carrie his soule into Abrahams bosome and God otherwhiles vseth them as messengers to reueale his will thus the Angel Gabriel brings a message to Zacharie the priest that God had heard his praier but it is not once said in all the scriptures that they make intercession to God for vs. As for the Saints departed they can not make intercession for vs because they know not our particular estates here on earth neither can they heare our requests And therefore if we should pray to them to pray for vs wee should substitute them into the roome of God because we ascribe that to them which is proper to him namely the searching of the heart and the knowledge of all things done vpon earth though withall we should say that they doe this not by themselues but of God As for the faithful here on earth indeed they haue warrant yea commandement to pray one for another yet can they not make intercession for vs. For first he that makes intercâ—ssion must bring something of his owne that may be of value and price with God to procure the graunt of his request secondly he must doe it in his owne name but the faithfull on earth make request to God one for another not in their owne names nor for their owne merits but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his own name and for his owne merits wee therefore conclude that the worke of intercession is the sole worke of Christ God and man not belonging to any creature beside in heauen or in earth And whereas the Papists can not content themselues with his intercession alone as beeing most sufficient it argues plainely that they doubt either of his power or of his will whereupon their praiers turne to sinne The fruits and benefits of Christs intercession are these First by meanes of it wee are assured that those which are repentant sinners shall stand and appeare righteous before God for euer at what time soeuer Christ beeing now in heauen and there presenting himselfe and his merits before his father shewes himselfe desirous and willing and they whosoeuer they are being sinners should be accepted of God for the same euen then immediately at that very instant this his wil is done and they are accepted as righteous before god indeede When a man lookes vpon things directly through the aire they appeare in their proper formes and colours as they are but if they bee looked vpon through a greene glasse they all appeare greene so likewise if God behold vs as we are in our selues we appeare as vile and damnable sinners but if he looke vpon vs as we are presented before his throne in heauen in the person of our Mediatour Christ Iesus willing that we should be approoued for his merits then we appeare without all spot and wrinkle before him And this is the vse Paul makes hereof It is God saith he that iustifieth and the reason is rendred For it is Christ that is dead yea or rather which is risen againe who is also at the right hand of God and makes request for vs. Secondly Christs intercession serues to preserue al repentant sinners in the estate of grace that being once iustified and sanctified they may so continue to the ende For when any seruant of God is ouertaken by the corruption of his owne nature and falls into any particular sinne then Christs intercession is made as a blessed hand to apply the salue of his death to that particular sore For he continually appeares before God and shewes himselfe to be willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man and this is done that a man beeing iustified before God may not fall away quite from grace but for euery particular sinne may be humbled and receiue pardon If this were not so our estate should be most miserable considering that for euery sinne committed by vs after our repentance we deserue to be cast out of the fauour of God Thirdly Christs intercession serueth to make our good works acceptable to God For euen in the best workes that a man can doe there are two wants First they are good onely in part secondly they are mingled with sinne For as a man is partly spirit or grace and partly flesh so are his works partly gratious and partly fleshly And because grace is onely begun in this life therefore all the workes of grace in this life are sinfull and imperfit Now by Christs
is manifest in Pharao for though God sent most grieuous plagues both vpon him and all the land of Egypt yet would he not submit himselfe saue onely for a fit while the hand of God was vpon him for after he returned to the former obstinacie in which he continued till he was drowned in the sea And this iudgement of God is the more fearefull because when a man is in the midst of all his miserie he feeles no miserie And as in some kinde of sicknes a man may die languishing so where hardnes of heart raignes wholly finally a man may descend to the pit of hell triumphing reâ—oycing And to come neere to our selues it is to be feared least this iudgement of all iudgements be among vs in these our daies For where is any â—uâ—ning to God by repentance Still men goe forward in sinne without remorse We haue had the word preached among vs a long time but it taketh no place in mens hearts They are not softned with the hammer of Gods word nay they are like the smiths stithy or anuil which the more it is beat with the haÌ„nmar the harder it is But in the feare of God let vs seeke to be changed and take heede the deceitfulnes of sinne is wonderfull Let vs not be caried away with an ouerweening of our selues a man may haue good gifts of God as the gift of knowledge the gift of prophecie the gift of conceiuing a prayer I say not of praying truly and hereupon thinke himselfe in good case and yet for all this haue nothing but an impenitent and flintie heart For this cause it standeth euery man vpon to looke vnto it least this iudgement of God take hold on him And that we may auoid the same we must labour for two things I. to feele the heauy burden of our sinnes and be touched in conscience for them euen as we are troubled in our bodies with the aches and paines thereof this is a token of grace II. We must labour to feele in our owne soules the want of Christ we say indeede that we feele it but it is a very great matter to haue an heart that doth open it selfe and as it were gape after Christ as the drie and thirstie land where no water is Though we haue knowledge and learning neuer so much and many other gifts of God yet if we haue not broken hearts that feele the burden of our sinnes and the want of Christ and that we stand in neede of euery droppe of his bloode for the washing away of all these our sinnes our case is miserable And the rather we must preuent this hardnesse of heart because Christ Iesus in heauen sits at the right hand of his father in full power and authoritie to kill and confound all those that be his enemies and will not submit themselues to beare his yoke The second way is by finall desperation I say finall because all kind of desperation is not euill For when a man despaireth of himselfe and of his owne power in the matter of his saluation it tends to his eternall comfort But finall desperation is when a man vtterly despaires of the pardon of his owne sinnes and of life euerlasting Examples hereof we haue in Saul that slue himselfe and in Achitophel and Iudas that hanged themselues This sinne is caused thus So many sinnes as a man committeth without repentance so many most bloodie wounds he giueth vnto his owne soule and either in death or life God makes him feele the smart and the huge waight of them all whereby the soule sinkes downe into the gulfe of despaire without recouerie God said to Cain If thou doe amisse sinne lyeth at â—hy doore Where he vseth a borrowed speech from wild beasts who so long as they are sleeping stirre not but beeing awaked they flie in a mans face and rend out his throat In like maner the sinnes which thou committest lie at the doore of thine heart though thou feele them not and if thou doe not preuent the danger by speedy repentance God will make thee to feele them once before thou die and raise vp such terrours in thy conscience that thou shalt thinke thy selfe to be in hell before thou art in hell and therefore it is good for euery man to take heede how he continues an enemie to Christ. The best course is to turne betime from our â—innes and become the friends of Christ that so we may escape these fearefull iudgements And whereas Christ in this manner gouernes all things in heauen earth we are bound to performe vnto him three duties reuerence obedience thankfulnes For the first Paul saith God hath exalted him and giuen him a name aboue all names that at the name of Iesus which name is his exaltation in heauen in full power and glorie should euery knee bowe We dare not so much as speake of an earthly king vnreuerently what reuerence then do we owe vnto Christ the king of heauen and earth Dauids heart was touched in that he had cut off but the lap of Sauls garment when he might haue slaine him because he was the Lords annointed On then howe much more ought our hearts to be touched if we shall in the least measure dishonour Christ Iesus our Lord and king SecoÌ„dly we are here taught to performe obedience to him to do him all the homage we can The master of the family in all his lawefull commandements must be obeyed nowe the Church of Christ is a family and we are members thereof therefore we must yeeld obedience to him in all things for all his commandements are iust When Saul was chosen king ouer Israel certaine men which feared God whose hearts God had touched followed him to Gibea and brought him presents but the wicked despised him the same is much more to be verified in vs toward Christ our Lord. Wee must haue our hearts touched with desire to performe obedience vnto him if not we are men of Belial that despise him If this obedience were put in practise the Gospel would haue better successe in the hearts of the people and the Lords sabbath would be better kept and men would beare greater loue both to God and to their neighbours then nowe they doe The third dutie which we owe vnto him is thankfulnesse for the endlesse care which he sheweth in the gouerning and preseruing of vs. When Dauid waxed olde and had made Salomon his sonne king in his stead al the people shouted and cried God saue king Salomon God saue king Salomon so as the earth rang againe Shall the people of Israel thus reioice at the crowning of Salomon and shall not we much more reioice when as Christ Iesus is placed in heauen at the right hand of his father and hath the euerlasting scepter of his kingdome put into his hand And we are to shewe this thankfulnesse vnto him by doing any thing in this world that may tend to his honour and glorie though
of Christ in feeding clothing lodging and visiting of them For we must thinke that many of those against whome this reason shall be brought did know religion and professe the same yea they prophesied in the name of Christ and called on him saying Lord Lord and yet the sentence of condemnation goeth against them because they shew no compassion toward the members of Christ and therefore it is a principal vertue and a speciall note of a Christian to shew the bowels of compassion towards his needie brethren Here againe we note that it is not sufficient for vs to abstaine from euill but we must also doe good For it is not saide I was an hungred and ye tooke from me but When I was hungrie ye gaue me no mâ—ate They are not charged with doing euill but for not doing good S. Iohn saith The axe is laid to the roote of the tree and the reason followes not because the tree bare euill fruit but because it bare not good fruite therefore it must be cast into the fire This condemnes a bad opinion of all worldly men who thinke that all is well and that God will be mercifull vnto them because they doe no man harme Thus we see how the deuill blinds the eyes of men for it will not stand for paiment at the day of iudgement to say I haue hurt no man vnlesse we further doe all the good we can The third point is the defence which impenitent sinners make for themselues in these words Lord when saw we thee an hungred or thirstie or naked or in prison or sicke and did not minister vnto thee Thus in their owne defence that which Christ saith they gainsay iustifie themselues Here marke the nature of all impenitent sinners which is to sooth and flatter themselues in sinne and to maintaine their owne righteousnes like to the proud Pharisie in his prayer who bragged of his goodnes and said Lord I thanke thee that I am not as other men are extortioners c. and in the very same manner ignorant persons of all sorts among vs iustifie themselues in their strong faith and bragge of their zeale of Gods glorie and of their loue to their brethren and yet indeede shew no signes thereof And truly we are not to maruell when we see such persons to iustifie themselues before men whereas they shall not be ashamed to doe it at the day of iudgement before the Lord Iesus himselfe The last point is Christs answer to them againe in these words Verily I say vnto you in as much as ye did it not to one of the least of these ye did it not to me This sentence being repeated againe doth teach vs the lesson which we learned before that when we are to shew compassion to any man especially if he be a meÌ„ber of Gods Church we must not consider his outward estate or his basenes in that he waÌ„ts food or raiment but behold Christ in him not respecting him as a man but as a member of Christ. This it is that must mooue vs to coÌ„passion and cause vs to make a supplie of his wants more then any respect in the world beside And surely when Christ in his members comes to our dores and complaines that he is hungrie and sicke and naked if our bowels yearne not towards him there is not so much as a sparke of the loue of God in vs. The seuenth point in the proceeding of the last iudgement is the retribution or reward in these words and they shall go into euerlasting paine and the righteous into life eternall How doe the wicked enter into hell and the godly into heauen Answ. By the powerfull and commaunding voice of Christ which is of that force that neither the greatest rebell that euer was among men nor all the deuills in hell shall be able to withstand it And seeing that after the day of iudgement we must remaine for euer either in heauen or in hell we are to looke about vs and to take heed vnto our hearts Indeede if the time were but a thousand or two thousand yeares then with more reason men might take libertie to themselues but seeing it is without ende we must be most carefull through the whole course of our liues so to liue and behaue our selues that when the day of iudgement shall come we may auoid that fearefull sentence of euerlasting woe and condemnation which shall be pronounced against the wicked And whereas all wicked men shall goe to hell at Christs commaundement it teacheth vs willingly to obey the voice of Christ in the ministerie of the word For if we rebell against his voice in this world when in the day of iudgement sentence shall be pronounced against vs we shall heare an other voice at the giuing whereof we must obey whether we will or no and thereupon goe to euerlasting paine whither we would not Let vs therfore in time denie our selues for our sinnes past and onely relie vpon Christ Iesus for the free remission of them all and for the time to come lead a new reformed life Thus much of the order of Christ his proceeding at the day of iudgement Now follow the vses thereof which are either comforts to Gods Church or duties for all men The first comfort or benefit is this that the same person which died for vs vpon the crosse to worke our redemption must also be our iudge And hence we reape two speciall comforts I. The people of God shall hereby inioy ful redemption from all miseries and calamities which they had in this life So Christ himselfe speaking of the signes of the ende of the world saith to his disciples When you see these things lift vp your heads for your redemption draweth neere Then he shal wipe all teares from their eyes Secondly we shall hereby haue a finall deliuerance from all sinne Now what a ioyful thing it is to be freed from sinne may plainly appeare by the crie of S. Paul O wretched man that I am who shall deliuer me from this bodie of death And certen it is that he which knowes what sinne is seriously repents him of the same would wish with all his heart to be out of this world that he might leaue off to sinne and thereby cease to displease God The second comfort is this the godly in this world haue many enemies they are reuiled slandered and oftentimes put to death well Christ Iesus at the day of iudgement will take euery mans case into his owne hand he will then heare the complaint of the godly howsoeuer in this world they found no remedie and then he will reuenge their blood that is shed vpon the earth according to their prayer This comfort is to be coÌ„sidered especially of all those that are any way persecuted or molested by the wicked of this world Now follow the duties to be learned of euery one of vs and they are diuers First the consideration of the last iudgement serueth
to teach all ignorāt persons and impenitent sinners repentance and humiliation for their sinnes and to mooue them with all speede to seeke vnto Christ for the pardon of the same When Paul preached to the Athenians he willed them to repent vpon this ground and reason because the Lord hath appointed a day wherein he will iudge the world in righteousnes To speake plainly we can be content to heare the word and to honour him with our lipps yet for the most part all is done but for fashions sake for still we liue in our old sinnes our hearts are not turned but in the feare of God let vs bethinke our selues of the time when wee shall come before the iudge of heauen and earth and haue all our sinnes laide open and wee must answer for them all This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance and assuredly if this will not mooue vs there is nothing in the world will Secondly to this purpose Paul saith If wee would iudge our selues wee should not be iudged Wouldest thou then escape the iudgement of Christ at the last day then in this life iudge thy selfe Nowe a man in iudging of himselfe must performe foure things I. he must examine himselfe of his owne sinnes II. he must confesse thē before the Lord. III. he must condemne himselfe as a iudge vpon the bench giue sentence against himselfe Lastly he must plead pardon and crie vnto God as for life and death for the remission of all his sinnes and he that doth this vnfainedly shal neuer be iudged of the Lord at the last day but if we slacke and neglect this dutie in this life then vndoubtedly there remaines nothing but eternall woe in the world to come Thirdly by this we may learne one not to iudge or condemne another as Paul sayeth Iudge nothing before the time vntill the Lord come who lighten all things that are in darknes make the counsels of the hearts manifest And Christ saith Iudgement is mine and iudge not and ye shall not be iudged And againe Paul saith to the Romans Why doest thou iudge thy brother for we must all appeare before the iudgement seat of Christ but some will aske howe doth one iudge another Ans. Thus I. when a man doth well to saie of him that he doth euill II. when a man doth euill then to make it worse III. when a thing is doubtfull to take it in the worst part And by any of these three waies we are not to iudge either of mens persons or of their actions Fourthly wee must endeauour our selues to keepe a good conscience before God and before all men This is the practise of S. Paul who in consideration and hope of a resurrection vnto iudgement as well of the iust as of the vniust endeauoured himselfe to haue alwaies a cleare conscience both towards God and towards men His example is worthie our marking and imitation for fewe there be that vpon this occasion make any conscience either of duty to God or to their brethren Fifthly the last iudgement must stirre vs vp to a reuerend feare of God cause vs to glorifie him as the Angel saith in the Reuelation Feare God and giue glorie to him for the houre of his iudgement is come And doubtlesse if any thing in the world will mooue a man to feare the Lord it is this to remember the fearefull and terrible daie of iudgement Nowe hauing spoken hitherto of the first person the father and also of the sonne it followeth in the next place to speake of the third person in these wordes I beleeue in the holy Ghost In which wee may consider two things the title of the person and the action of faith repeated from the beginning The title is Holy Ghost or spirit It may here be demanded howe this title can be fit to expresse the third person which seemes to bee common to the rest for the father is holy and the sonne is holy againe the father is a spirit and the sonne is a spirit Ans. Indeed the father and the sonne are as wel to be tearmed holy in respect of their natures the third person for all three subsisting in one and the same godhead are consequently holy by one and the fame holinesse but the third person is called holy because beside the holinesse of nature his office is to sanctifie the Church of God Nowe if it be said that sanctification is a work of the whole Trinitie the answer is that although it be so yet the worke of sanctification agrees to the Holy Ghost in speciall manner The father sanctifieth by the sonne and by the holy Ghost the sonne sanctifieth from the father and by the Holy Ghost the holy Ghost sanctifieth from the father and from the sonne by himselfe immediatly and in this respect is the third person tearmed holy Againe the third person is tearmed a Spirit not onely because his nature is spirituall for in that respect the father is a spirit and the sonne is a spirit but because hee is spired or breathed from the father and from the sonne in that he procedes from them both Thus wee see there is a speciall cause why the third person is called the Holy Ghost Nowe the action of faith which concernes the third person is to beleeue in him Which is I. to acknowledge the Holy Ghost as he hath reuealed himselfe in the word II. In special to beleeue that he is my sanctifier and comforter III. To put all the confidence of my heart in him for that cause In these wordes are comprised foure points of doctrine which are to be beleeued cōcerning the holy Ghost The first that he is very God For we are not to put our affiance or confidence in any but in God alone And no doubt the penners of the Creede in that they prefixed these wordes I beleeue in before the article of the third person meant thereby to signifie that he is true God equall with the father and the sonne according to the tenour of the Scriptures themselues Peter saith to Ananias Why hath Satan filled thine heart that thou shouldest lie vnto the Holy Ghost and continuing the same speech he changeth the tearme onely and saith Thou hast not lied vnto men but vnto God Whereby hei nsinuateth that the Holy Ghost is very God In the vision of the Prophet Isai the wordes by him set downe are thus I heard the voice of Iehoua saying Whome shall I send c. and he said God and say to this people Ye shall heare indeed but ye shall not vnderstand But Paul quoting the same place spake on this manner Well spake the Holy Ghost by Esay the Prophet saying Goe vnto this people and say vnto them Now these places being compared togither make it plaine that the title of Iehova agreeth to the holy Ghost But yet the enemies of this truth which thinke that the Holy
We are carefull to flie the infection of the bodily plague oh then how carefull should we be to flie the common blindnesse of minde and hardnes of heart which is the very plague of all plagues a thousand fold worse then all the plagues of Egypt And it is so much the more fearefull because the more it takes place the lesse it is perceiued When a malefactour on the day of assise is brought forth of the iayle with great bolts and fetters to come before the iudge as he is going all men pitie him and speake comfortably vnto him but why so because he is now to be arraigned at the barre of an earthly iudge Now the case of all impenitent sinners is farre more miserable then the case of this man for they lie fettered in bondage vnder sinne and Satan and this short life is the way in which they are going euery houre to the barre of Gods iustice who is the King of kings and Lord of lords there to be arraigned and to haue sentence of condemnation giuen against them Now canst thou pitie a man that is before an earthly iudge and wilt thou not be touched with the miserie of thine owne estate who goest euery day forward to the barre of Gods iustice whether thou be sleeping or waking sitting or standing as a man on the sea in a shippe goes continually toward the hauen though he himselfe stirre not his foote Begin now at length to lay this point to your hearts that so long as ye runne on in your blind waies without repentance as much as ye can yee make post hast to hel-ward and so long as you continue in this miserable condition as Peter saith Your iudgement is not farre off and your damnation sleepeth not Thirdly seeing those whom God hath purposed to refuse shall be left vnto themselues and neuer come to repentance we are to loue and embrace the word of God preached taught vnto vs by the ministers of the Gospell withall submitting our selues vnto it and suffering the Lord to humble vs thereby that we may come at length out of the broad way of blindnes of mind and hardnes of heart leading to destruction into the strait way of true repentance and reformation of life which leadeth to saluation For so long as a man liues in this world after the lusts of his owne heart he goes on walking in the very same broad way to hell in which all that are ordained to condemnation walke and what a fearefull thing is it but for a little while to be a companion in the way of destruction with them that perish and therefore I say once againe let vs all in the feare of God lay his word vnto our hearts and heare it with reuerence so as it may be in vs the sword of the spirit to cut downe the sinnes and corruptions of our natures and worke in vs a reformation of life and true repentance The third point concerning the decree of Reprobation is the Iudgement to be giuen of it This iudgement belongeth to God principally and proâ—erly because he knoweth best what he hath determined concerning the estate of euery man and none but he knowes who they be which are ordained to due and deserued damnation And againe he onely knoweth the hearts and wills of men and what grace he hath giuen them what they are and what all their sinnes be and so doth no angel nor creature in the world beside As for men it belongs not to them to giue iudgement of reprobation in themselues or in others vnlesse God reueale his will vnto them and giue them a gift of discerning This gift was bestowed on sundrie of the Prophets in the olde testament and in the newe testament on the Apostles Dauid in many psalmes makes request for the confusion of his enemies not praying onely against their sinnes which we may do but euen against their persons which we may not doe No doubt he was guided by Gods spirit and receiued thence an extraordinarie gift to iudge of the obstinate malice of his aduersaries And Paul praies against the person of Demetrius saying The Lord reward him according to his doings And such kind of praiers were lawful in them because they were carried with pure and vpright zeale and had no doubt a speciall gift whereby they were able to discerne of the finall estate of their enemies Againe God sometimes giues this gift of discerning of some mens finall impenitencie to the Church vpon earth I say not to this or that priuate person but to the bodie of the Church or greater part thereof S. Iohn writing vnto the Churches saith There is a sinne vnto death that is against the holy Ghost I say not that thou shouldest praie for it in which wordes he takes it for graunted that this sinne might be discerned by the Church in those daies And Paul saith If any man beleeue not the Lord Iesus let him be had in execration Mara-natha that is pronounced accursed to euerlasting destruction Whence it appeares that the Church hath power to pronounce men reiected to euerlasting damnation vpon some speciall occasions though I dare not say ordinarily and vsually The primitiue Church with one consent praied against Iulian the Apostata and the praiers made were not in vaine as appeared by the euent of his fearefull ende As for priuate and ordinarie men for the tempering and rectifying of their iudgements in this case they must followe two rules The one is that euery member of the Church is bound to beleeue his owne election It is the commandement of God binding the very conscience that wee should beleeue in Christ. Nowe to beleeue in Christ is not onely to put our affiance in him and to be resolued that we are iustified and sanctified and shall be glorified by him but also that we were elect to saluation in him before the beginning of the worlde which is the foundation of the rest Againe if of things that haue necessarie dependance one vpon another we are to beleeue the one then we are to beleeue the other Nowe election and adoption are things conioined and the one necessarily depends vpon the other For all the elect as Paul saith are predestinate to adoption and wee are to beleeue our owne adoption and therefore also our election The second rule is that concerning the persons of those that be of the Church we must put in practise the iudgement of charitie and that is to esteeme of them as of the elect of God till God make manifest otherwise By vertue of this rule the ministers of Gods worde are to publish and preach the gospel to all without exception It is true indeed there is both wheate and darnell in Gods fielde chaffe and corne in Gods barne fish and drosse in Gods net sheepe and goates in Christs folde but secret iudgements belong vnto god the rule of loue which is to think wish the best of others is to be followed
into one whole Mystical bodie Now that we may the better cōceiue the nature of it sundrie questions are to be mooued The first what kinde of coniunction this is Ans. In the scripture we meete with three kinde of coniunctions The first is coniunction in nature when sundrie things are coupled by one and the same nature As the Father the Sonne and the holy Ghost being three distinct subsistances are all one and therefore ioyned in one godhead or diuine nature Nowe Christ and the beleeuer are not ioyned in nature for thē they twaine should haue one bodie and soule The second coniunction is in person when things in nature different so concurre togither that they make but one person as the bodie and soule make one man and the godhead of the sonne with his manhood make but one Christ in whome there is an vnion of distinct natures with vnity of person Nowe Christ and a Christian are not ioyned in person for Christ is one person Peter a second and Paul a third distinct from thē both so many men as there bee so many seuerall persons The third coniunction is in spirit and this is the coniunction meant in this place whereby Christ and his Church are ioyned togither for the verie same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure is deriued thence and dwelleth in all the true members of the Church and filleth them with the like graces in measure and therefore S. Iohn saith Hereby wee knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Hence it followes that the bond of this coniunction is one and the same spirit descending from Christ the head to all his members creating also in them the instrument of faith whereby they apprehend Christ and make him their owne The second is what are the things vnited Ans. Not the bodie of the beleeuer to the bodie of Christ or the soule to his soule but the whole person of the man to the whole person of Christ yet in this order we are first of al immediately ioyned to the manhood of Christ by the manhood to the godhead The third question is what is the manner of this coniunction Answ. Wee must not thinke that Christ and his Church are ioyned by imagination as the minde of man and the thing whereof he thinkes or by consent of heart as one friende is ioyned with another and as the Iewes conuerted were all of one heart and soule or by any abode in one place or by touching as sea and lande are both ioyned togither and make one globe or by any composition or cōmixtion of substances as when many ingredients are put togither to make one medicine But this coniunction is altogither spirituall as the former Giuing was and incomprehensible to mans reason and therefore wee must rather labour to feele it by experience in the heart then to conceiue it in the braine Yet neuerthelesse it shall not be amisse to consider a resemblance of it in this comparison Suppose a man hauing the parts of his bodie disioyned farre asunder his head lying in Italy one arme in Germanie the other in Spaine and his leggs with vs in England suppose further all these parts or quarters haue all one soule extending it selfe vnto them all and quickening each of them seuerally as though they were neerely ioyned togither and though the parts be seuered many hundred miles asunder yet the distance of place doth not hinder the coniunction considering one and the same soule doth inlarge it selfe and giue life vnto them all In the same manner the head of the Mysticall bodie Christ our Sauiour is nowe in heauen and some of his members in heauen with him and some in earth and of these some in England some in Germanie some in Italy some in Spaine distant many thousand miles asunder and the spirit of God is as it were the soule of this bodie which giueth spirituall life to all the members distance of place doth not hinder this coniunction because the holy Ghost which linketh all the partes togither is infinite The benefits which we receiue by this Mysticall vnion are manifold For it is the ground of the conueiance of all grace The first is that by means hereof euery Christian as he is a Christian or a man regenerate hath his beginning and being in Christ howesoeuer as he is a man hee hath his beeing and subsisting in himselfe as Paul saith Ye are of God in Christ. And We are members of his bodie of his flesh and of his bones Howe will some say can this be After this manner The comparison is taken from our first parents Eue was made of a rib taken out of Adams side he beeing cast into a slumber this beeing done Adam awaked and said This nowe is bone of my bone and flesh of my flesh Christ was nailed on the crosse and his most pretious blood was shed and out of it arise and spring all true Christians that is out of the merit of Christs death passion whereby they become newe creatures Secondly euery one that beleeueth in Christ by reason of this vnion hath an vnspeakable prerogatiue for hereby he is first vnited to Christ and by reason thereof is also ioyned to the whole trinitie the father the sonne and the holy Ghost and shall haue eternall fellowship with them Thirdly sundrie men specially Papists deride the doctrine of iustification by imputed righteousnes thinking it as absurde that a man should be iust by that righteousnesse which is inherent in the person of Christ as if we should say that one man may liue by the soule of another or be learned by the learning of another But here we may see that it hath sufficient foundation For there is a most neere and strait vnion betweene Christ and all that beleeue in him and in this vnion Christ with all his benefits according to the tenour of the couenant of grace is made ours really therfore we may stande iust before God by his righteousnesse it beeing indeede his because it is in him as in a subiect yet so as it is also ours because it is giuen vnto vs of God Nowe there is no such vnion betweene man and man and for that cause one man can not liue by the soule of another or be learned by the learning of another Fourthly frō this fountaine springes our sanctificatiō wherby we die to sin and are renued in righteousnes and holines Wormes flies that haue lien dead al winter if they be laid in the sunne in the spring time begin to reuiue by vertue thereof euen so whē we are vnited to Christ are as it were laid in the beames of this blessed sonne of righteousnes vertue is deriued thence which warmeth our benummed hearts dead in sinne and reuiueth vs to newnes of life whereby we begin to affect and like good things and put in practise all
God but without that is forth of the Church are dogs enâ—hanters whoremongers adulterers c. And the Arke out of which all perished figured the Church out of which al are condemned And for this cause Saint Luke saith that the Lord added to the Church from day to day such as should be saued And the reason hereof is plaine for without Christ there is no saluation but out of the militant church there is no Christ nor faith in Christ and therefore no saluation Againe forth of the militant church there are no meanes of saluation no preaching of the word no inuocation of Gods name no Sacraments and therefore no saluation For this cause euery man must be admonished euermore to ioyne himselfe to some particular church beeing a sound member of the Catholike church The third rule is that the church which here we beleeue is onely one As Christ himselfe speaketh My doue is alone and my vndefiled is the onely daughter of her mother And as there is onely one God and one Redeemer one faith one baptisme and one way of saluation by Christ onely so there is but one church alone The Catholike church hath two parts the church Triumphant in heauen and the church Militant on earth The Triumphant church may thus be described It is a companie of the spirits of iust men triumphing ouer the flesh the deuill and the world praising God First I say it is a companie of the spirits of men as the holy Ghost expressely tearmeth it because the soules onely of the godly departed as of Abraham Isaac Iacob Dauid c. are as yet ascended into heauen and not their bodies Furthermore the properties of this companie are two The first is to make triumph ouer their spirituall enemies the flesh the deuill the world for the righteous man so long as he liues in this world is in continuall combate without truce with al the enemies of his saluation and by constant faith obtaining victorie in the ende of his life he is translated in glorious and triumphant maner into the kingdome of glorie This was signified to Iohn in a vision in which he saw an innumerable companie of all sorts of nations kinreds people and tongues stand before the Lambe clothed in long white robes with palmes in their handes in token that they had beene warriours but now by Christ haue gotten the victorie and are made conquerours Their second propertie is to praise and magnifie the name of God as it followeth in the former place saying Amen praise and glorie and wisdome and thankes honour power and might be vnto our God for euermore Hence it may be demanded whether Angels be of this Triumphant church or no Ans. The blessed Angels be in heauen in the presence of God the Father the Sonne and the holy Ghost but they are not of the mysticall bodie of Christ because they are not vnder him as he is their redeemer considering they can not be redeemed which neuer fell and it can not be prooued that they now stand by the vertue of Christs redemption but they are vnder him as he is their Lord and King and by the power of Christ as he is God and their God are they confirmed And therfore as I take it we can not say that Angels are members of the mysticall bodie of Christ or of the triumphaÌ„t church though indeed they be of the coÌ„pany of the blessed The church Militant may be thus described It is the companie of the elect or faithfull liuing vnder the crosse desiring to be remooued and to be with Christ. I say not that the Militant church is the whole bodie of the elect but onely that part thereof which liueth vpon earth and the infallible marke thereof is that faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles and this faith againe may be discerned by two markes The first is that the members of this companie liue vnder the crosse and profit by it in all spirituall grace And therefore it is said that we must through many afflictions enter into the kingdome of heauen And our Sauiour Christ saith If any man will come after me let him denie himselfe and take vp his crosse euery day and follow me The second marke is a desire to depart hence and to be with Christ as Paul saith We loue rather to be remooued out of this bodie and to be with Christ. And againe I desire to be loosed and to be with Christ which is best of all Where yet we must remember that the members of Christ doe not desire death simply and absolutely but in two respects I. that they might leaue off to sinne and by sinning leaue to displease God II. That they might come to enioy happines in heauen and to be with Christ. Touching the generall estate of the Militant church two questions are to be considered The first how farre forth God is present with it assisting it by his grace Ans. God giues his spirit vnto it in such a measure that although the gates of hell can not preuaile against it yet neuerthelesse it remaines still subiect to errour both in doctrine and manners For that which is true in euery member of the church is also true in the whole but euery member of the Militant church is subiect to errour both in doctrine and manners because men in this life are but in part enlightened and sanctified and therefore still remaine subiect to blindnesse of minde and ignorance and to the rebellion of their wills and affections whereby it comes to passe that they may easily faile either in iudgement or in practise Againe that which may befall one or two particular churches may likewise befall all the particular churches vpon earth all beeing in one and the same condition but this may befall one or two particular churches to faile either in doctrine or manners The church of Ephesus failed in leauing her first loue whereupon Christ threatneth to remooue from her the candlesticke And the church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ now why may not the same things befall twentie yea an hundred churches which befell these twaine Lastly experience sheweth this to be true in that generall Councels haue erred The Councell of Nice beeing to reforme sundrie behauiours among the Bishops and Elders would with common consent haue forbidden marriage vnto them thinking it profitable to be so vnlesse Paphnutius had better informed them out of the Scriptures In the third Councell at Carthage certaine bookes Apocrypha as the booke of Syrach Tobie and the Macchabees are numbred in the Canon and yet were excluded by the Councell of Laodicea And the saying of a Diuine is receiued that former Councels are to be reformed and amended by the latter But Papists maintaining that the Church can not erre alleadge the promise of Christ Howbeit
of the miseries of the poore Church and seruants of God elsewhere in affliction which euery man ought to shew forth in the practise of all duties of loue and therefore Paul saith Pray alwaies with all manner of prayers and supplications in the spirit and watch thereunto with all perseuerance and supplications for the saints And he highly commendeth the Philippians for communicating to his afflictions And further he biddeth Philemon to comfort Onesimus his bowels in the Lord. And S. Iohn saith If a mans life would saue his neighbours soule he must lay it downe if neede require We haue all of vs daily occasion to practise this dutie towards the afflicted members of Gods Church in other countries For howsoeuer we enioy the Gospel with peace yet they are vnder persecution for the same and so oft as we heare report of this we should suffer our hearts to be grieued with them and pray to God for them We must here be admonished not to seeke our owne things but to referre the labours of our callings to the common good especially of the Church whereof we are members As for them that seeke for nothing but to maintain their owne estate and wealth and therfore in their trades vse false weights and measures the ingrossing corrupting mingling of wares glozing lying smoothing swearing forswearing dissembling griping oppressing of the poore c. they may plead for themselues what they will but in truth they neuer yet knew what the communion of Saints meant Lastly considering we are all knit into one mystical body haue mutuall fellowship in the same our dutie is both to redresse the faults of our brethren and to couer them as the hand in the body laies plaister vpon the sore in the foot or in the legge and withal couers it Loue couers the multitude of sinnes And when men disgrace their bretheren for their wants and blase them to the world they doe not the dutie of fellow members Thus much for the first benefit bestowed on the Church the second is Forgiuenesse of sinnes which may be thus described Forgiuenesse of sinnes is a blessing of God vpon his Church procured by the death and passion of Christ whereby God esteemes of sinne as no sinne or as not committed In this description I haue couched fiue points which we are seuerally to consider The first who is the author of forgiuenes of sinnes Ans. God whose blessing it is for sinne is onely committed against God the violating of his laws and commandements are properly sinnes And the offence done to any man or creature is no more in it selfe but an offence or iniurie yea the breach of mans commandement is no sinne vnlesse it doe imply withall the breach of Gods commandement Therfore it is a prerogatiue belonging to God alone to pardon sinne and when we are taught to say Forgiue vs our trespasses as we forgiue them that trespasse against vs the meaning is not that we forgiue sinnes as they are sinnes but onely as trespasses that is losses hurts and damages done vnto vs by men It may be further said God hath giuen this power and commandement to his ministers to forgiue sinnes saying Whose sinnes yee remit they are remitted Ans. Gods ministers doe not properly forgiue sinnes but onely in the name of God according to his word pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God and therefore it is a most certen truth that none can forgiue sinnes but God onely it was auouched by the Pharisies and not denied by Christ. Hence it followes that remission of sinne beeing once graunted remaines for euer because Gods loue vnto the elect is vnchangeable and his decree concerning their saluation can not be altered The second point is to whom remission of sinnes is giuen Ans. To the Catholike church that is to the whole companie of men predestinate to saluation as Esai saith The people that dwell therein that is the Church shall haue their sinnes forgiuen And they shall call them the holy people the redeemed of the Lord and thou shalt be named a citie sought out and not forsaken And if there had beene an vniuersall remission of sinnes to all men as some doe dreame it should not here haue beene made a peculiar prerogatiue of the Church The third point is what is the meanes whereby pardon of sinne is procured at Gods hand Ans. The death and passion of Christ so Paul saith Christ died for our sinns that is Christ died to be a paiment and satisfaction to Gods iustice for our sinnes And S. Iohn saith The blood of Iesus Christ his sonne clenseth vs from all sinne And Peter saith Knowing that yee were not redeemed with corruptible things as siluer and gâ—ld from your vaine conuersation c. but with the pretious blood of Christ as of a â—â—mbe vndefiled and without spot The fourth point is after what manner sinne is forgiuen Ans. By an action of God whereby for the merit of Christ he esteemes and accounts sinne as no sinne or as if it had neuer beene committed Therefore Dauid saith Blessed is the man to whome the Lord imputeth no sinne And in Esai the Lord saith I haue put away thy transgressions like a cloud and thy sinnes as a myst Now we know that cloudes and mystes which appeare for a time are afterward by the sunne vtterly dispersed And King Hezekias when he would shew that the Lord had forgiueÌ„ him his sinnes saith God hath cast them behinde his backe alluding to the manner of men who when they will not remember or regard a thing doe turne their backes vpon it And Micheas saith that God doth cast all the sinnes of his people into the bottome of the sea alluding to Pharao whome the Lord drowned in the bottome of the redde sea And Christ hath taught vs to pray thus Forgiue vs our debts as we forgiue our debters in which words is an alluding to creditours who then forgiue debts when they account that which is debt as no debt crosse the booke Hence it appeares that damnable and vile is the opinion of the church of Rome which holdeth that there is a remission of the fault without a remission of the punishment and here withall fall to the ground the doctrines of humane satisfactions and indulgences and purgatorie and prayer for the dead built vpon this foundation are of the same kinde Moreouer we must remember to adde too this clause I beleeue and then the meaning is this I doe not onely beleeue that God doth giue pardon of sinne to his Church and people for that the very deuills beleeue but withall I beleeue the forgiuenes of mine owne particular sinnes Hence it appeares that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes By this prerogatiue we reape endlesse comfort for the pardon of sinne is a most wonderfull blessing and
without it euery man is more miserable and wretched then the most vile creature that euer was We loâ—th the serpent or the toad but if a man haue not the pardon of his sinns procured by the death and passion of Christ he is a thousand fold worse then they For when they die there is the ende of their woe and miserie but when man dieth without this benefit there is the beginning of his For first in soule till the day of iudgement and then both in bodie and soule for euermore he shall enter into the endlesse paines and torments of hell in which if one should continue so many thousand yeares as there are drops in the Ocean sea and then be deliuered it were some ease but hauing continued so long which is an vnspeakable length of time he must remaine there as long againe and after that for euer and euer without release and therefore among all the benefits that euer were or can be thought of this is the greatest and most pretious Among all the burdens that can befall a man what is the greatest Some will say sicknesse some ignominie some pouertie some contempt but indeede among all the heauiest and the greatest is the burden of a mans owne sinnes lying vpon the conscience and pressing it downe without any assurance of pardon Dauid beeing a king had no doubt all that heart could wish and yet he laying aside all the royalties and pleasures of his kingdome saith this one thing aboue all that he is a blessed man that is eased of the burden of his sinnes A lazar man full of sores is vgly to the sight and we can not abide to looke vpon him but no lazar is so lothsome to vs as all sinners are in the sight of God and therfore Dauid counted him blessed whose sinnes were couered It may be some wil say there is no cause why a man should thus magnifie the pardon of sinne considering it is but a common benefit Thus indeede men may imagine which neuer knew what sinne meant but let a man onely as it were but with the tip of his finger haue a little feeling of the smart of his sinnes he shall finde his estate so fearefull that if the whole world were set before him on the one side and the pardon of sinnes on the other he would choose the pardon of his sinne before ten thousand worldes Though many drousie Protestants esteeme nothing of it yet to the touched conscience it is a treasure which when a man findes he hides it and goes home and sells all that he hath and buies it Therefore this beneâ—it is most excellent and for it the members of Gods Church haue great cause to giue God thankes without ceasing The duties to be learned hence are these And first of all here comes a commoÌ„ fault of men to be rebuked Euery one wil say that he beleeueth the remission of sinnes yet no man almost laboureth for a true and certen perswasion hereof in his owne conscience and for proofe hereof propound this question to the common Christian Doest thou perswade thy selfe that God giues remission of sinnes vnto his Church The answer will be I know and beleeue it But aske him further Doest thou beleeue the pardon of thine owne sinnes then comes in a blind answer I haue a good hope to God-ward but I can not tell I thinke no man can say so much for God saith to no man thy sinnes are pardoned But this is to speake flat contraries to say they beleeue and they can not tell it bewraies exceeding negligence in matter of saluation But let them that feare God or loue their owne soules health giue all diligence to make sure the remission of their owne sinnes withall auoiding hardnesse of heart and drowsines of spirit the most fearefull iudgements of God which euery where take place The foolish virgins went forth to meete the bridegroome with lamps in their hands as well as the wise but they neuer so much as dreamed of the horne of oyle till the comming of the bridegroome So many men liue in the Church of God as members thereof holding vp the lampe of glorious profession but in the meane season they seeke onely for the things of this life neuer casting how they may assure themselues in conscience touching their reconciliation with God till the day of death come Secondly if we be here bound to beleeue the pardon of all our sinnes then we must euery day humble our selues before God and seeke pardon for our daily offences for he giues grace to the humble or contrite he fills the hungrie with good things when the rich are sent emptie away When Benhadad the King of Syria was discomfited and ouercome by the king of Israel by the counsell of his seruants who told him that the kings of Israel were mercifull men he sent them cloathed in sackcloath with ropes about their neckes to intreat for peace and fauour Now when the king saw their submission he made couenant of peace with him We by our sinnes most iustly deserue hell death and condemnation euery day and therefore it standeth vs in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes crauing and intreating for nothing in the world so much as for pardon of our sinnes and that day by day without ceasing till the Lord giue this blessed answer to our consciences that all our sinnes are put out of his remembrance We must not thinke that God putteth grace into mens hearts when they lie snurting vpon their elbowes and either not vse or despise the meanes but we must first vse the meanes partly by making confession of our sinnes to God and partly by crying to heauen for pardon and then when by his grace we beginne to desire grace he giues further grace Lastly if we beleeue the pardon of our sinnes then we must change the tenour and course of our liues and take heede of breaking Gods commandements by doing any of those things whereof our consciences may accuse vs and tell vs that by them we haue displeased God heretofore A man that for some misdemeanour hath beene cast into prison and lien there many yeares winter and sommer in cold irons when he obtaines libertie he will often bethinke himselfe of his old miserie and take heede for euer least he fall into the same offence againe and he which hath seene his owne sinnes and â—elt the smart of them and withall by Gods goodnes obtained assurance touching the pardon of them will neuer wittingly and willingly commit the like sinneâ— any more but in all things change the course of his life As for such as say that they haue the pardon of their sinnes and yet liue in them still they deceiue themselues and haue no faith at all Thus much for the second benefit which God bestoweth on his Church namely remission of sinnes now followeth the third in these wordes The resurrection of the
bodie In the handling whereof sundrie points must be considered The first whether there be a resurrection or no This question must needes be handled because Epicures and Atheists in all ages and at this day some doe call this article in question Now that there is a resurrection of the bodie after death it may be prooued by many arguments whereof I will onely touch the principall The first is taken from the worke of redemption Saint Iohn writeth that Christ came to dissolue the workes of the deuill which are sinne and by sinne death and hence I reason thus If sinne and death are to be dissolued vtterly then the bodies of the faithfull which are dead in the graue must needes be made aliue otherwise death is not abolished but sinne and death must be vtterly abolished therefore there shall be a resurrection Secondly God had made a couenant with his Church the tenour whereof is this I will be thy God and thou shalt be my people This couenant is not for a day or an age or for a thousand yeares or ages but it is euerlasting and without ende so as Gods people may say of God for euer God is our God and likewise God wil say of his church for euermore this people is my people Now if Gods couenant be euerlasting then all the faithfull departed from the beginning of the world must be raised againe to life And if God should leaue his people in the graâ—e vnder death for euer how could they be called the people of God for he is a God of mercie and of life it selfe and therefore though they abide long in the earth yet they must at length be reuiued againe This argument Christ vseth against the Sadduces which denied the resurrection God is not the God of the dead but of the liuing but God is the God of Abraham Isaac and Iacob which are dead therfore they must rise again The third argument must be taken froÌ„ the tenor order of Gods iustice It is a special part of gods glory to shew forth his mercie on the godly and his iustice vpon the wicked in rewarding them according to their works as the Apostle saith God will reward euery man according to his works to them that by continuance in well doing seeke glory hoâ—our â—nâ— immortalitie life eternall but vnto them that disobey the truth that be coÌ„tentâ—â—â—â— and obey vnrighteousnes shall be indignation and wrath But in this life God rewardeth not men according to their doings and therefore Saâ—â—mon speaking of the estate of all men in this world saith All things come alike to all and the same â—ondition is to the iust and vniust to the good and badde to the pure and polluted to hâ—â— that offereth sacrifice and to him that offereth none Nay which is more here tâ—e wicked flourish and the godly are affâ—â—cted The vngodly haue hearts ease and all things at will whereas the godly are oppressed and ouerwhelmed with all kind of miseries and are as sâ—eeâ—e appointed for the slaughter It remaines therefore that their 〈◊〉 needes be a generall resurrection of all men after this life that the righteous may obtaine a reward of Gods free mercie and the wicked vtter shame and câ—nâ—usion But some will say It is sufficient that God doe this to the soule of euery man the bodie needeth not to rise againe I answer that the vngodly man doth not worke wickednesse onely in his soule but his bodie also is an instrument thereof and the godly doe not onely practise righteousnes in their soules but in their bodies also The bodies of the wicked are the instruments of sinne and the bodies of the righteous are the weapons of righteousnes and therefore their bodies must rise againe that both in bodie and soule they may receiue a reward according to that which they haue wrought in them The fourth argument which is also vsed by Paul is this Christ himselfe is risen and therefore all the faithfull shall rise again for he rose not for himselfe as a priuate man but in our roome and stead and for vs. If the head be risen then the members also shall rise againe for by the same power whereby Christ raised himselfe he both can and will raise all those that be of his mysticall bodie he beeing the first fruits of them that sleepe The fifth argument is taken from expresse testimonie of Scripture Iob hath an excellent place for this purpose I am sure saith he that my Redeemer liueth and he shall stand the last on the earth and though after my skin wormes destroy this bodie yet I shall see God in my flesh whome I my selfe shall see and mine eyes shall behold and none other for me And Saint Paul to the Corinthians auoucheth and prooueth this point at large by sundrie arguments which I wil not stand to repeate this one remembred If saith he the dead rise not againe then your faith is vaine our preaching is in vaine and the godly departed are perished The sixth argument may be taken from the order of nature which ministreth certaine resemblances of the resurrection which though they be no sufficient proofes yet may they be inducements to the truth Both Philosophers and also Diuines haue written of the Phoenix that first shee is consumed to ashes by the heat of the sunne and that afterward of her ashes riseth a young one and on this manner is her kind preserued Againe swallowes wormes and flies which haue lien dead in the winter season in the spring by vertue of the sunnes heat reuiue againe so likewise men fall in sownes trances beeing for a time without breath or shew of life and yet afterward come againe And to vse Pauls example before the corne can grow and beare fruit it must first be cast into the ground and there rotte And if this were not seene by experience men would not beleeue it Againe euery present day is as it were dead and buried in the night following and yet afterward it returnes againe the next morning Lastly we read how the old Prophets raised some from death and our Sauiour Christ raised Lazarus among the rest that had lien foure daies in the graue and stanke why then should any thinke it impossible for God to raise all men to life But let vs see what reasons may bee alleadged to the contrarie First it is alleadged that the resurrection of bodies resolued to dust and ashes is against common sense and reason Ans. It is aboue reason but not against reason For if impotent and miserable men as experience sheweth can by art euen of ashes make the most curious workmanship of glasse why may wee not in reason think that the omnipotent and euerliuing God is able to raise mens bodies out of the dust Secondly it is said that mens bodies beeing dead are turned into dust and so are mingled with the bodies of beasts and other creatures and one mans bodie with another and
as it were swallowed vp with a sea of his loue and wholly rauished therewith for which cause as farre as creatures can they shall loue him againe Againe the loue of a thing is according to the knowledge thereof but in this life God is knowne of man onely in part and therefore is loued onely but in part but after this life when the Elect shall knowe God fully they shall loue him without measure in this respect loue hath a prerogatiue aboue faith or hope howesoeuer in some respects againe they goe beyond loue The fourth prerogatiue is that the Saints of God keepe a perpetuall Sabbath in heauen In this life it is kept but euery seuenth daie and when it is best of all sanctified it is done but in part but in heauen euery day is a Sabbath as the Lord saith by the Prophet Esay From moneth to moneth and from Sabbath to Sabbath all flesh shall come and worship before me therefore the life to come shall be spent in the perpetuall seruice of God Fifthly the bodies of the elect after this life in the kingdome of heauen shal be like the glorious bodie of Christ so Paul saith Christ Iesus our Lord shall chaÌ„ge our vile bodies that they may be like his glorious bodie Now the resemblaÌ„ce betweene Christs bodie and ours standeth in these things as Christs bodie is incorruptible so shall our bodies be void of all corruption as Christs bodie is immortal so ours in the kingdom of heauen shal neuer die as Christs bodie is spirituall so shall ours be made spirituall as the Apostle saith It is sowen a naturall bodie it is raised a spirituall bodie not because the bodie shall be changed into a spirit for it shall remaine the same in substance and that for euer but because it shall be preserued by a spirituall and diuine manner For in this life it is preserued by meate drinke cloathing sleepe physicke rest and diet but afterwarde without all these meanes the life of the bodie shall be continued and bodie and soule keepe togither by the immediate power of Gods spirit for euer and euer Thus the bodie of Christ is nowe preserued in heauen and so shall the bodies of all the elect be after the day of iudgement Furthermore as Christs bodie is nowe a shining bodie as doth appeare by his transfiguration in the mount so in all likelihood after the resurrection the bodies of the elect shall be shining and bright alwaies remaining the same for substance Lastly as Christs bodie after it rose againe from the graue had this propertie of agilitie beside swiftnes to passe from the earth to the third heauen beeing in distance many thousand miles froÌ„ vs and that without violence so shall the bodies of the Saints For beeing glorified they shall be able as well to ascend vpwarde as to goe downewarde and to mooue without violence and that very swiftly The sixth and last prerogatiue is an vnspeakable and eternall ioy â—â— Dauid saith In thy presence is fulnesse of ioy at thy right hand there are pâ—â—â—ares for euermore It is said that when Salomon was crowned king the people reioiced exceedingly If there were such great ioy at his coronation whiâ—h was but an earthly prince what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen It is said that the wise men which came from the East to worship Christ when they sawe the starre standing ouer the place where the babe was were exceedingly glad howe much more shall the elect reioice when they shall see Christ not lying in a manger but crowned with immortall glorie in the kingdome of heauen Wherefore this ioy of the elect after this life is most wonderfull and cannot be vttered The propertie of life eternall is to be an inheritance which God bestoweth on them which are made his sonnes in Christ who is the only begotten sonne of the father Hence it followes necessarily that in the Scriptures it is called a reward not because it is deserued by our workes as the Church of Rome erroniously teacheth but for two other causes First because life eternall is due to all that beleeue by vertue of Christs merit For his righteousnesse is made ours by imputation so conâ—equently the merit thereof is also ours and by it all personall merits in our selues vtterly excluded we deserue or merit eternall happines as a reward which neuerthelesse in respect of our selues is the free and meere gift of God The second is because there is a resemblance betweene eternall life and a reward For as a reward is giuen to a workeman after his worke is done so euerlasting life is giuen vnto men after the trauailes and miseries of this life are ended The degrees of life are three The first is in this life when men beeing iustified and sanctified haue peace with God Many imagine that there is no eternall life till after death but they are deceiued for it beginnes in this world as our Sauiour Christ testifieth saying Verily verily I say vnto you he that heareth my wordes and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life This being so we are hence to learne a good lesson Considering we looke for life euerlasting after this life we must not deceiue our selues lingring and deferring the time till the last gaspe but we must lay the foundation of life eternall in our selues in this world and haue the earnest thereof laide vp in our hearts against the day of death But how is that done we must repent vs heartily of all our sinnes and seeke to be assured in conscience that God the father of Christ is our father God the sonne our redeemer and God the holy Ghost our comforter For as Christ saith this is life eternall to know thee the onely God and whome thou hast sent Iesus Christ. And we must goe further yet endeauouring to say with Paul that we liue not but that Christ liueth in vs which when we can say we haue in vs the very seede of eternall life The second degree is in the ende of this life when the bodie freed from all diseases paines and miseries is laid to rest in the earth and the soule is receiued into heauen The third is after the day of iudgement when bodie and soule reunited shall both be aduanced to eternall glorie Againe in this third degree of life there be in all likelihood sundrie degrees of glory Daniel speaking of the estate of the elect after this life saith They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shall shine as the starres for euermore Now we know there is difference betweene the brightnesse of the firmament and the brightnesse of the starres Againe there be degrees of torments in hell as appeares by the saying
horsmen in a kingdom Would you inioy Gods blessings which you waÌ„t By praier you may as it were put your hand into the cofers of Gods treasures inrich your selfe Doe you desire the fauour of Monarks and Princes By praier you may come in presence and haue speech with Iehova the king of heauen and earth Lastly would you know whether now liuing you be dead that beeing dead you may liue for euer By prayer a man may knowe whether hee bee dead to sinne dead to the world liue to God liue to Christ and liue eternally Prayer then beeing so excellent a point of Religion I am imboldened to commend this small treatise to your Honour not so much for it selfe as because it doth set out the matter and true manner of inuocation of Gods holy name And I hope for your fauour in accepting of it the rather because I doubt not but your desire is to be answerable to your most honourable for religion most worthy ancestors in the care of maintaining and countenancing any good thing that may any way serue for the furtheriÌ„g of the gospel of Christ. Nowe Iesus Christ our Lord and God euen the Father which hath loued vs giuen vs euerlasting consolation and good hope through grace stablish your Honour in euery good word and worke to the end Your H. to command William Perkins An aduertisement to the Reader GOod reader there was a booke of late published in London vnder this title PERKINS vpon the Lords praier In it I haue double iniurie First it was printed without my knowledge or consent And secondly the booke is faultie both in the matter and manner of writing In the matter these things are not well set downe First the commandement of praier very easily to be kept pag. 3 b 2. Prayer is the restauration of the Gospell 7 b 3. The three first petitions concerne Gods glorie the three latter the meanes of Gods glorie 1 b 4. Gods name taken for his deitie and not for his attributes or titles 15 b 5. A man must pray for the day of his death 26 a 6. Repentance is sufficient not only to bring a true faith but also to renew it 34. â— 7. A lesson in the Lords praier taken out of Poperie 45 a 8. The doctrine of satisfaction for sinne is a most vile doctrine 52 b 9. God and the deuill agree in the manner of temptation 61 b 10. God offereth men the occasion to sinne 62 a Likewise the manner of writing hath other faults First in the middle of the Lords prayer there is placed a discourse of the Lords supper 2. The end of the Lords prayer is not expounded at all but friuolously 3. There are very many places which haue no common reason in them as First Gods angels doe his will in countenance 39 b 2. Our daily bread is communicating bread 45 b 3. To walke before God in the truth of the satisfaction of Gods iustice 51 a 4. To purge a cleere conscience 51 b 5. The pages 65.66.67 are so penned as the reader cannot knowe what was my meaning Now considering by this vngoaly practise Christian and well disposed people are much abused to omit the iniurie done to my selfe I thought it my duty to make a redresse by publishing this treatise according as the points therein were deliuered otherwise I was not willing to haue set downe any thing in the way of Exposition of the Lords prayer because it is alreadie sufficiently performed by others AN EXPOSITION OF THE Lords praier in the way of Catechisme Seruing for ignorant people by M. Perkins Matth. 6. vers 9. After this manner therefore pray ye Our Father c. THe occasion and so also the coherence of these words with the former is this The Euangelist Matthew setting downe the sermons and sayings of our Sauiour Christ keeps not this course to propound euery thing as it was done or spoken but sometime he sets downe that first which was done last and that last which was done before according as the spirit of God directed him Which thing is verified in these words where the praier is mentioned yet the occasion wherefore our Sauiour Christ taught his Disciples to pray is not here specified But in S. Luk. 11. 1. the occasion of these wordes is euident For there it is said that the disciples of our Sauiour knowing that Iohn taught his disciples to pray made request to their master that he would doe the same to them likewise These fewe words set before the prâ—ier are a commandement and it prescribes vnto vs two duties the first to pray the second to pray after the manner following Touching the first point considering very fewe among the people knowe how to pray aright we must learne what it is to pray To make praier is to put vp our request to God according to his word from a contrite heart in the name of Christ with assurance to be heard For the better opening of these words we are to coÌ„sider sixe questioÌ„s The first is to whome we are to praie The answer is to God alone Rom. 10.14 How shall they call on him in whome they haue not beleeued c. Marke howe inuocation and faith are linked togither And Pauls reason may be framed thus In whome we put our affiance or beleefe to him alone must we praie but we beleeue onely in God therefore we must onely pray to him As for Saints or angels they are in no wise to be called vpon because not the least title of gods word prescribes vs so to doe because they cannot heare our praiers and discerne what are the thoughts and desires of our hearts and because inuocation is a part of diuine worship and therefore peculiar to God alone Obiection What neede any man pray vnto God considering hee knowes what we want before we aske and is readie and willing to giue that which we craue Ans. We pray not for this ende to manifest our case to God as though he knewe it not or to winne and procure his fauour and good will but for other weightie endes First that we might shew our submission and obedience to God because he hath giuen vs a direct commandement to pray and it must be obeyed Secondly that we may by inuocation shewe forth that wee doe indeede beleeue and repent because God hath made the promise of remission of sinnes and of all good blessings to such as doe indeede repent and humble themselues vnder the hand of God and by true faith apprehend and applie the promises of God vnto themselues Thirdly we pray to God that wee may as our dutie is acknowledge him to be the fountaine author and giuer of euery good thing Lastly that we might ease our mindes by powring out our hearts before the Lord for to this ende hath he made most sweete and comfortable promises Pro. 16.3 Psal. 37.5 Obiection What neede men vse prayer considering God in his eternall couÌ„sell hath certenly determined what shall come
the administration of Christ the head of the church in which he frameth men by his word and spirit to the subiection of the same word And so it is taken in this petition In a kingdome there are foure things to be noted 1. There must be a king 2. There must be subiects 3. There are lawes 4. Authoritie In this kingdome Christ is the king it is he to whom the father hath giuen all authoritie in heauen and earth In this kingdome all are not subiects but such as are willing to giue free and franke obedience to Gods word or at the least though their hearts be not sound make an outward profession of it The lawes of this kingdome is the word of God in the bookes of the olde and new Testament Therefore it is called the kingdome of heauen Matth. 13. The Gospell of the kingdome Mark 1.13 The rodde of his mouth Esay 11.4 The arme of God Esay 53.1 As a king by his lawes brings his people in order and keepes them in subiection so Christ by his word and the preaching of it as it were by a mightie arme drawes his elect into his kingdome and fashions theÌ„ to all holy obedience The power and authoritie is that whereby Christ conuerts effectually those which are to be conuerted by the inward operation of his spirit and glorifies himselfe in the confusion of the rest Kingdome being taken thus specially is also twofold The first is the kingdome of grace of which mention is made Rom. 14. 17. The kingdome of God standes not in meate and drinke but in righteousnesse that is the assurance of our iustification before God in the righteousnesse of Christ Peace of conscience which proceedes from this assurance and ioy in the holy Ghost which comes from them both In this kingdome all men liue not but onely those that are subiect to Christ obedient to the lawes of his kingdome and ruled by his authoritie and are continually taught in his word by his spirit But those that refuse to liue according to the lawes of this king and choose to liue at their owne libertie are in the kingdome of darkenesse that is sinne and Satan The second is the kingdome of glorie in heauen which is the blessed estate of all Gods people which God himselfe shall be all in all vnto them And the former kingdome of grace is an entrance and preparation to this kingdome of glorie Come Gods kingdome comes when it takes place and is established and confirmed in mens hearts and made manifest to all people the impediments beeing remooued Quest. This comming implies a stopping but how should Gods kingdome be hindred Ans. Kingdome in this place is not taken for that absolute and soueraigne power of God whereby he rules all things for that can not be hindred but for the kingdome of grace which in the vsing of the outward meanes as ministers word and Sacraments may be hindred by the deuill the world and mans corruption 3. The wants which are to be bewailed The wants which we in this petition are to mourne for are of two sorts some concerne our owne selues some others That which concerns our owne persons is a bondage and slauerie vnder sinne and Satan This bondage indeede is weakned in Gods seruants but none is wholly freed from it in this life Paul complaines that he is sold vnder sinne and cries pitifully O miserable man that I am who shall deliuer me from this bodie of death Question What difference is then betweene the godly and the wicked Ans. The euill and vngodly man in the very middest of his bondage hath a merrie heart sinne is no trouble to him nay it is meat drinke to him But the godly man is otherwise minded who considering the power of the deuill and hiâ— craft in manifold fearefull temptations and seeing the pronenesse of his rebellious nature euer and anon to start away from God is grieued and confounded in himselfe and his heart bleedes within him that he doth offend so mercifull a father Many men liue in this world and that many yeares and yet neuer feele this bondage vnder Satan sinne Such vndoubtedly cannot tell what this praier meanes but he that would haue the right vse of this petition must be acquainted with his owne estate and be touched in his conscience that the flesh and the deuill beare such sway in him As the poore captiue is alwaies creeping to the prison doore alwaies labouring to get off his bolts and fetters and to escape out of prison so must we alwaies crie to the Lord for his spirit to free vs out of this bondage and prison of sinne and corruption and euery day come nearer the prison doore looking when our blessed Sauiour will vnbinde vs of all the fetters of sinne and Satan and fully erect his kingdome in vs. 2. The wants which concerne others are twofold The former is the want of the good meanes which serue for the furthering of the kingdom of Christ as preaching sacraments and discipline When we shall see a people without knowledge and without good guides and teachers or when we see one stand vp in the congregation not able to teach here is matter for mourning This petition puts vs in minde to bewaile these wants Our Sauiour when he sawe the Iewes as sheepe without a sheepheard he had compassion on them and he wept ouer Ierusalem because they knew not the things which belong to their peace Luk. 9.11 Therfore when preachers want to hold vp the scepter of GOD before the people and to hold out the word which is as it were the arme of God to pull men from the bondage of the deuill to the kingdome of Christ. Then it is time to say Lord let thy kingdome come 3. The third want which we are to bewaile is that there bee so many impediments and hinderances of the kingdome of grace as the deuil and all his angels their instruments the Pope the Turke and all the rest of the professed wicked of the world which by subtile intisements and tyrannie keepe backe and repell the meanes whereby Christ ruleth as a king in his Church When the deuill sees one that was sometime of his kingdome but to cast a looke towards the heauenly Ierusalem he straightway rageth against him and labours quite to ouerthrow him Wherefore in regard of all these impediâ—ents weâ— must pray Thy kingdome come 4. Graces to be desired 1. IN this petition we are taught first that we are to haue a feruent desireâ— and to hunger that god would giue vs his spirit to raigne and rule in our harts and to bow them to all obedience and subiection of his wil and further wheras our hearts haue beene as it were filthie sties and stables of the deuill that he would renue them and make of them fit temples to entertaine his holy spirit Psal. 51.10 Create in me a cleane heart O God and renue a right spirit in me c. Stablish me with thy free
distrust God as appeares by their couetousnes Againe by this order we are taught as earnestly to seeke for the pardon of our sinnes as we seeke for temporall blessings 2. The meaning DEbt By debts sinnes are meant as it is in Luke 11.4 and they are so called because of the resemblance betweene them For euen as a debt doth bind a man either to make satisfaction or else to goe to prison so our sinnes binds vs either to satisfie Gods iustice or else to suffer eternall damnation Forgiue To forgiue sinne is to couer it or not to impute it Psal. 32.1 And this is done when God is content of his mercy to accept the death and passion of Christ as a sufficient payment ransome for mans sinnes so to esteeme them as no sinnes And here vnder this one benefit of remission of sinnes all the rest of the same kinde are vnderstoode as iustification sanctification redemption glorification c. 3. The vses of the words HEnce we may learne many lessons the first is that seeing we must pray thus Lord forgiue c. we are to hold that there is no satisfaction to gods iustice for sinne by our workes no not in temporarie punishments but that the doing away of our sinnes is of Gods meere fauour for to forgiue and to satisfie be contrarie wherefore the doctrine of humane satisfactions taught in the Church of Rome is vyle and deuilish 2. Secondly whereas we are taught thus to pray continually from day to day we note the great patience long suffering of God that suffers and forbeares still and doth not poure out his confusion vpon vs though we offend his maiestie day by day This teacheth vs like patience towards our brethren we our selues can not put vp the least iniurie and forbeare but one day and yet we desire that God would forgiue vs daily to the ende of our liues 3. Again we may obserue that there is no perfect sanctification in this life seeing we must euery day to the end craue the pardon of our sinnes Therfore wicked is the opinion of the Catharists or Puritans which hold that men may be without sinne in this life 4. And when we say forgiue not me but vs we are put in mind to pray not onely for the pardon of our owne sinnes but likewise for our brethren and enemies Iam 5.17 Confesse one an other and pray one for an other for the praier of the righteous auaileth much if it be feruent And as some thinke the praier of Steuen was a meanes of the conuersion of Saul 5. Also we note that before praier for pardon of sinne must goe a confession of sinne for whereas we say forgiue our debts we confesse before God that we are flat bankrupts and not able to discharge the least of our sinnes this appeares 1. Ioh. 1.9 If we confesse our sinnes he is faithfull to forgiue vs. And it was practised by Dauid Psal. 51. and 32.5 The manner of making confession is this knowne sinnes and those which trouble the conscience are to be confessed particularly but vnknowne sinnes generally Psal. 19.12 6. Lastly hence it is manifest that there is no iustification by workes Our sinnes are debts and so also are all workes of the law and it were a fond thing to imagine that a man might discharge one debt by another 4. Wants to be bewailed THe wants to be bewailed are the burthen of our sinnes and the corruptions of our natures and the wickednes of our liues and the sinnes of our youth and of our old age Psal. 40. 12. My sinnes haue taken such hold vpon me that I am not able to looke vp they are more in number then the haires of my head therefore mine heart hath failed me Thus with Dauid we are to trauel grone vnder this burthen but this griefe for sinne is a rare thing in the world Men can mourne bitterly for the things of this life but their sinnes neuer trouble them Againe this sorrow must be for sinne because it is sinne though there were neither hell to torment nor deuill or conscience to accuse nor iudge to reuenge 5. Graces to be desired THe grace which we must desire is the spirit of grace and deprecations Zachar 12.10 which is that gift of the holy Ghost whereby we are inabled to call to God for the pardon of our sinnes A man hauing offended the laws of a prince and beeing in daunger of death will neuer be at quiet till he haue gotten a pardon euen so they which feele and see them sinnes hauing this spirit are so mooued that they can neuer be at rest till in praier they be eased of the burthen of their sinnes A man may I graunt babble and speake many wordes but he shall neuer pray effectually before he haue this spirit of praier to make him crie Abba father For worldly commodities all can pray but learne to pray for the want of Christ. As we forgiue our debts 1. The Coherence THese wordes be a part of the fifth petition which is propounded with a condition Forgiue vs as we forgiue others and these words depend on the former as the reason thereof which seemes to be taken from the comparison of the lesse to the greater thus if we who haue but a sparke of mercie doe forgiue others then doe thou who art the fountaine of mercie forgiue vs but we forgiue others therefore doe thou forgiue vs. Thus Luke 11.4 hath it Forgiue vs our sinnes for euen we forgiue Rhem. Test. on Luk. 7. 47. the Papists take it otherwise who say Forgiue vs as we forgiue making our forgiuing a cause for which God is mooued to forgiue vs in temporall punishments whereas our forgiuing of men is onely a signe or effect that God doth forgiue vs. 2. The meaning 1. Quest. Whether is a man bound to forgiue all debts Ans. The word debt in this place is not vnderstood of debt that is ciuill and comes by lawfull bargaining but of hurts and dammages which are done vnto vs in our bodies goods or good name As for the former ciuill debts a man may exact them so he doe it with shewing of mercie 2. Quest. How may any man forgiue trespasses seeing God onely forgiues sinne Ans. In euery trespasse which any doe to their neighbours there be two offences one to God another to man In the first respect as it is against God and his commaundement it is called a sinne and that God onely forgiues in the other respect it is called an iniurie or dammage and so man may forgiue it When a man is robbed the law is broken by stealing the iniurie that is done is against a man that hath his goods stolne This iniury as it is an iniury a man may forgiue but as it is a sinne he can not but God onely 3. Quest. Whether may a man lawfully pray this petition and yet sue him at the law who hath done him wrong Ans. A man may in an holy manner
the faithfull haue their whole estate before God reuealed vnto them according to the word the thing it selfe being otherwise secret and hidden 1. Cor. 2,9,10,12 Further the work of this spirit in the godly is twofold the one concernes God himselfe the other the things of God The worke of the spirit of reuelation which respects God himselfe is an acknowledgement of the Father or of Christ. Now to acknowledge God the Father is not onely to know and confesse that he is a father of the faithfull but also to be resolued in conscience that he is a father to me in particular Secondly that Christ is not onely in generall a Sauiour of the elect but that he is in speciall my Sauiour and redeemer The second worke of this spirit is an illumination of the eyes of the minde to see and know the things of God which he hath prepared for them that doe beleeue and they are two The first is life eternall which is described by fiue arguments 1. It is the Ephesian hope that is the thing hoped for in this life 2. It is the hope of the calling of God because in preaching of the Gospell it is offered and men are called to waite for the same 3. An inheritance properly to Christ because he is the naturall sonne of God and by him to all that shall beleeue 4. The excellencie because it is a rich and glorious inheritance 5. Lastly it is made proper to the Saints The second thing is the greatnes of the power of God whereby sinne is mortified the corrupt nature renued and mightily strengthened in temptations This power is set forth by two arguments The first is the subiect or persons in whome this power is made manifest In them that beleeue Because none can feele this but they which apprehend Christ by faith The second is the manner of manifesting this power in them which is according to the working of his mightie power which he shewed in Christ. And that was in three things First in putting all his enemies vnder his feete v. 2. Secondly in raising him from death Thirdly in placing him at his right hand Now therefore Paul praies that this wonderfull power of God which did shew forth it selfe in the head Christ might likewise shew it selfe in the members of Christ. First in treading Satan and sinne vnder their feete Rom. 16.10 Secondly in raising them from sinne as out of a graue to holines of life Thirdly in aduancing them in the time appointed to the kingdome of glorie in heauen Ephes. 3. 14. FOr this cause I bowe my knees vnto the Father of our Lord Iesus Christ. 15. Of whome is named the whole familie in heauen and earth 16. That he would grant you according to the riches of his glorie that yeâ— may be strengthened by his spirit in the inner man 17. That Christ may dwell in your hearts by faith 18. That ye being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height 19. And know the loue of Christ which passeth knowledge that ye may be filled with all fulnesse of God 20. Vnto him therefore that is able to doâ— exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs 21. Be praise in the Church by Christ Iesus throughout all generations for euer Amen The Exposition THese wordes containe two parts a prayer and a thankesgiuing In the prayer these points are to be marked First the gesture I bow my knees wherby Paul signifies his humble submission to God in prayer Secondly to whome he praies To the Father who is described by two titles the first the father of our Lord Iesus Christ and that by nature as he is God and as he is man by personall vnion The other title Of whome the whole familie which is in heauen and earth is named In which words is set downe a description of the Church first it is a Familie because it is the companie of Gods elect children vnder the gouernment of one father 1. Tim. 3.15 It is called the house of God Eph. 2.19 They that beleeue are saide to be of the houshold of God secondly the parts of the Catholike Church are noted namely the Saints in heauen departed and Saints liuing on earth thirdly it is said to be named of the father of Christ because as the father of Christ is the father of this familie so also this familie is called by him Gen. 6.2 Dan. 9.80 Thirdly the matter of the prayer stands of foure most worthie points The first is strength to beare the crosse and to resist spirituall temptations v. 16. where the strength is set out by diuers arguments First that it is the meere gift of God that he would graunt you Secondly the cause of strength by his Spirit Thirdly the subiect or place where this strength must be in the inner man that is in the whole man so farre forth as he is renued by grace Eph. 6.14 The second is the dwelling of Christ in their hearts by faith Faith is when a man beeing seriously humbled for his sinnes is further in conscience perswaded and resolued of the pardon of them and of reconciliation to God Now where this perswasion is in deed there followes necessarily Christs dwelling in the heart which stands in two things the first is the ruling and ordering of the thoughts affections and desires of the heart according to his will as a master rules in his house the second is the continuance of his rule For he cannot be said to dwell in a place who rules in it but for a day The third is the knowledge and the acknowledgement of the infinit greatnes of Gods loue in Christ an effect of the former v. 18 19. the words are thus explaned Rooted and grounded Here the loue of God wherewith he loues the elect is as a roote and foundation of all Gods benefits election vocation iustification and glorification Men are rooted and grounded in loue when Gods spirit assures their hearts of Gods loue and doth giue them some inward sense and feeling of it For then they are as it were sensibly put into the roote and laid on the foundation With all Saints Paul desires this benefit not onely to the Ephesians but also to all the faithfull with them What is the length the bredth Here is a speech borrowed from the Geometricians and it signifies the absolute greatnes or infinitnes of Gods loue and that it is like a world which for length breadth height and depth is endlesse Here note the order or receiuing grace First Christ dwells in the heart by faith Secondly then comes a sense and feeling of Gods loue as it were by certaine drops thereof Thirdly after this ariseth a plentifull knowledge and apprehension of Gods loue and as it were the powring out of a sea into a mans heart that for greatnes hath neither bottome nor banke And know the loue of
children And where the spirit of Christ dwelleth there must needes be faith for Christ dwelleth in the hearts of the faithful by faith Therfore as Rebecca when she felt the Twins striue in her womb though it pained her yet shee knew both that shee had conceiued and that the children were quick in her so they who haue these motions and holy affections in them before mentioned may assure themselues that the spirit of god dwelleth in them and consequently that they haue faith though a weake faith XIX Examples of this small faith are euident in the Apostles who though they beleeued that Christ was the Sauiour of the world yet they were ignorant of his death and resurrection which are the cheife meanes of saluation After his resurrection they were ignorant of his ascension of his spiritual kingdome for they dreamed of an earthly kingdome and at his death they all fled from him and Peter fearefully denied him They being in this estate are not said to haue no faith but to be of little faith Another example we haue in Dauid who hauing continued a long space in his two great sinnes adulterie and murther was admonished thereof by Nathan the prophet beeing admonished he confessed his sinnes and straightway Nathan declared vnto him frō the Lord the forgiuenes of them Yet afterward Dauid humbleth himselfe as it appeareth in the 51. Psalme and praieth most earnestly for the forgiuenes of those and all other his sinnes euen as though it had not bin true that they were forgiuen as Nathan told him the reason is howsoeuer they were remitted before God yet Dauid at his first repenting of them felt none assurance in his heart of the forgiuenes of them onely he had a perswasion that they might be pardoned And therefore he vehemently desired and praied to the Lord to remit them and to sanctifie him anew This then being the least measure of faith it must be remembred that he who hath not attained to it hath as yet no sauing faith at all XX. The greatest measure of faith is a full perswasion of the mercie of God For it is the strength and ripenes of faith Rom. 4.20.21 Abraham not weake in faith but being strengthened in the faith was fully perswaded that he who had promised was able to doe it This full assurance is when a man can say with Paul I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And least any should thinke this saying is peculiar to Paul he testifieth of himselfe that for this cause he was receiued to mercie that he might be an example to them which after should beleeue in Christ to life eternall and the whole Church in the Cant◠vseth the same in effect saying Loue is as strong as death iealousie is as cruel as the graue the coales thereof are fierie coales and a vehement flame Much water cannot quench loue neither can the flouds drown it if a man should giue all the substance of his house for loue they would contemne it XXI No Christian attaineth to this full assurance at the first but in some continuance of time after that for a long space he hath kept a good conscience before God and before men and hath had diuers experiences of Gods loue and fauour towards him in Christ. This Paul declareth to the Romanes in afflictions God sheds abroad his loue in their hearts by the holy Ghost which is giuen to them but how by degrees for from afflictions ariseth patience from patience commeth experience from experience hope and hope neuer maketh ashamed or disappointeth him of eternall life This is euident in Dauids practise Doubtles saith he kindnes and mercie shall follow me all the daies of my life and I shall liue a long season in the house of the Lord. Mark this his resolute perswasion and consider how he came vnto it namely by experience of Gods fauour at sundrie times and after sundrie manners For before he set downe this resolution he numbred vp diuerse benefits receiued of the Lord that he fedde him in greene pastures and led him by the refreshing waters of Gods word that he restoreth him and leadeth him in the paths of righteousnes that he strengtheneth him in great daungers euen of death and preserueth him that in despight of his enemies he enriched him with many benefits By meanes of all these mercies of God bestowed on him he came to be perswaded of the continuance of the fauour of God towardes him Againe Dauid saide before King Saul Let no mans heart faile because of Goliah Thy seruant will goe and fight with the Philistine And Saul said to Dauid Thou art not able to goe against this Philistine to fight with him for thou art but a boy and he is a man of warre from his youth Dauid answered that he was able to fight with and to slay the vncircumcised Philistine And the ground of his perswasion was taken from experience for thus he saide Thy seruant kept his fathers sheepe and there came a Lyon and likewise a Beare and tooke a sheepe out of the flocke and I went out after him and smote him and tooke it out of his mouth and when he arose against me I caught him by the beard and smote him and slew him So thy seruant slew both the Lyon and the Beare therefore this vncircumcised Philistine shal be as one of thē seeing he hath rayled on the hoast of the liuing God The like proceeding must be in matters concerning eternall life Little Dauid resembleth euery Christian Goliah and the armie of the Philistines resembleth Sathan and his power He therefore that will be resolued that he shall be able to ouercome the gates of hell and attaine to life euerlasting must long keepe watch and ward ouer his owne heart and he must fight against his owne rebellious flesh and crucifie it yea he must haue experiences of Gods power strengthening him in many temptations before he shall be fully assured of his attaining to the kingdome of heauen XXII Thus much concerning faith it selfe now follow the fruits and benefits of faith By meanes of this speciall faith the Elect are truly ioyned vnto Christ and haue an heauenly communion and fellowship with him and therefore doe in some measure inwardly feele his holy spirit moouing and stirring in them as Rebecca felt the Twins to stirre in her wombe Christ is as the head in the bodie euery beleeuer as a member of the same bodie now as the head giueth sense and motion to the members and the members feele themselues to haue sense and to mooue by meanes of the head so doth Christ Iesus reuiue and quicken euery true beleeuer and
owne children From Adoption proceede many other benefits First the elect child of God hereby is made a brother to Christ. Secondly he is a King and the kingdome of heauen is his inheritance Thirdly he is lord ouer all creatures saue Angels Fourthly the holy Angels minister vnto him for his good they guard him and watch about him Fifthly all things yea grieuous afflictions and sinne it selfe turne to his good though in his owne nature it be neuer so hurtfull and therefore death which is most terrible vnto him is no entrance into hell but a narrow gate to let him into euerlasting life Lastly beeing thus adopted he may looke for comfort at Gods hand answerable to the measure of his affliction as God hath promised XXX The inward assurance of Adoption is by two witnesses The first is our spirit that is an heart and conscience sanctified by the sprinkling of the blood of Christ. Now because it commeth to passe that the testimonie of our spirit is often feeble and weake God of his goodnes hath giuen his owne spirit to be a fellow witnesse with our spirit for the Elect haue in themselues the spirit of Iesus Christ testifying vnto them and perswading them that they are the adopted children of God For this cause the holy Ghost is called the spirit of adoption because it worketh in vs the assurance of our adoption and it is called a pawne or earnest For as in a bargaine when part of the price is payed in earnest then assurance is made that men will pay the whole so when the childe of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ he may be in good hope and he is alreadie put in good assurance fully to enioy eternall life in the kingdome of heauen Indeede this testimonie is weake in most men and can scarce be perceiued because most Christians though they may be old in respect of yeares yet generally they are babes in Christ and not yet come to a perfect growth and may finde in themselues great strength of sinne and the graces of God to be in small measure in them And againe the children of God beeing most distressed as in time of triall and in the houre of death then the inward working of the holy Ghost is felt most euidently But a reprobate can not haue this testimonie at all though indeede a man flattereth himselfe and the deuill imitating the spirit of God doth vsually perswade carnall men and hypocrites that they shall be saued But that deuillish illusion and the testimonie of the Spirit may be discerned by 2. notes The I. is heartie feruent praier to God in the name of Christ. For the same spirit that testifieth to vs that we are the adopted children of God doth also make vs crie that is feruently with grones sighs filling heauen and earth pray to God Now this heartie feruent and loud crying in the eares of God can the deuill giue to no hypocrite for it is the speciall marke of the Spirit of God The other note is that they which haue the speciall testimonie from the spirit of God haue also in their hearts the same affections to God which children haue to their father namely loue feare reuerence obedience thankfulnes for they call not vpon God as vpon a terrible Iudge but they crie Abba that is father And these affections they haue not whome Satan illudeth with a phantasticall imagination of their saluation for it may be that through hypocrisie or through custome they may call God father but in truth they can not doe it XXXI The elect being thus assured of their adoption and iustification are indued with hope by which they looke patiently for the accomplishing of all good things which God hath begun in them And therefore they can vndergoe all crosses and afflictions with a quiet and contented minde because they know that the time will come when they shall haue full redemption from all euills This was the patience of Pauls hope when he saide that nothing in the world could seuer him from the loue of God in Christ. And like to this was the patience of Policarpe and of Ignatius who when he was condemned and iudged to be throwne to wild beasts and now heard the Lyons roring he boldly and yet patiently said I am the wheat of Christ I shall be ground with the teeth of wild beasts that I may be found good bread Also the same was the patience of the blessed Martyr S. Laurence who like a meeke lambe suffered himselfe to be tormented on a fierie gridyron and when he had bin pressed downe with fire pikes for a great space in the mightie spirit of God spake vnto the Emperour that caused him thus to be tormented on this wise This side is now rosted enough turne vp O tyrant great Assay whether rosted or rawe thou thinkest the better meate XXXII The third maine benefit is inward sanctification by which a Christian in his mind in his will and in his affections is freed from the bondage and tyrannie of sinne and satan and is by little and little inabled through the spirit of Christ to desire and approoue that which is good to walke in it And it hath two parts The first is mortification when the power of sinne is continually weakned consumed and diminished The second is viuification by which inherent righteousnes is really put into them and afterward is continually increased XXXIII This sanctification is wrought in all Christians after this manner After that they are ioyned to Christ and made mystically bone of his bone and flesh of his flesh Christ worketh in them effectually by his holy spirit and his workes are principally three First he causeth his own death to worke effectually the death of all sinne to kil the power of the flesh For it is as a corrasiue which beeing applied to the part affected eateth out the venome and corruption and so the death of Christ by faith applied fretteth out and consumeth the concupiscence the corruption of the whole man Secondly his buriall causeth the buriall of sinne as it were in a graue Thirdly his Resurrection sendeth a quickning power into them and serueth to make them rise out of their sinne in which they were dead and buried to worke righteousnes and to liue in holines of life Lazarus bodie lay foure daies and stanke in the graue yet Christ raised it and gaue him life again and made him do the same works that liuing men doe so also Christ dealeth with the soules of the faithfull they rot and stinke in their sinns and would perish in them if they were left alone but Christ putteth a heauenly life into them maketh them actiue and liuâ—ly to doe the will of God in the workes of Christianitie and in their works of their callings
that our Sauiour Christ teacheth euery one in his praier which he made before he craue any other thing either concerning God or himselfe to pray that Gods name may be sanctified For by this all Christians are taught that they are to ouerpasse all considerations of themselues their owne pleasure and profit their saluation or damnation and absolutely with an heartie affection to seek after the glorie of God in all their doings that as Gods glorie is most deare vnto himselfe so it may appeare also that it is most deare vnto them If any thinke it strange that Moses Paul or any other should be content to fall into miserie to loose their liues and to bee cast into eternall perdition in hell fire with reprobate and damned spirits rather then Gods honour should bee turned into dishonour and blasphemie let them consider that wonderfull is the power of true loue which makes all things easie which is as strong as the graue that ouercomes all and was neuer yet ouercome which is as a flaming fire that a whole sea of water cannot quench And the loue which these men had to God did so rauish them that they felt no feare of hell fire XXXIX The second affection is the feare of God a most excellent and wonderfull grace of God Salomon matcheth it yea and preferreth it too before all things in this world making it the end of al. Without it a man cannot be wise it is the first step to wisdome in it is assured strength also it is a welspring of life to eschew the snares of death The Churches of Iudea beeing in peace were edified and walked in the feare of GOD and were aboundantly filled with the comfort of the holy ghost In this feare of GOD there be two parts the first is a perswasion in the heart that a man is in Gods presence wheresoeuer he is and when he by infirmitie forgets GOD a drawing of himselfe into Gods presence As it was in Dauid I haue saith he set the Lord alwaies before me For he is at my right hand therefore I shall not slide And this his beeing in the presence of God he setteth down most excellently in the 139 Psalme Enoch walked with God Abraham is commanded to walke before God and to be vpright The second part of the feare of God is in Gods presence to stand in awe of him which is when a man takes heede to his waies least he offend God This aduise Dauid giues to Sauls Counsellers Stand in awe and sinne not Pharao commanded the Midwiues of Egypt to kill all the male children of the Israelites at their birth they did it not because they stoode in awe of God fearing to displease him And hence it is that the godly heare Gods word with feare and trembling XL. The third is the hatred and detestation of sinne because it is sinne and specially of a mans owne corruptions wherewith a Christian is so turmoyled that in regard of them and for no other cause he most hartely desireth to bee forth of this most miserable world that he may be disâ—urdened of his sinne leaue off to displease God Paul feeles in himselfe a laâ—ge masse of deadly corruption it makes him deeme himselfe most miserable and to mourne because he was not deliuered from it saying Oh miserable man that I am who shall deliuer me from this bodie of death Againe it is sinne that makes the Church coÌ„plaine that shee is blacke that the sunne hath looked vpon her and therefore shee cries Come Lord Iesus come quickly XLI The fourth is ioy of heart in consideratioÌ„ of the neerenes of presence of the terrible day of iudgement The reprobate either trembleth at the consideration of the day of iudgement or els in the securitie of his heart hee regardeth it not And when he shall see the signes of the comming of Christ his heart shal faile him for very feare he shall call the hills to fall vpon him but contrariwise the faithfull loue the second comming of Christ and therefore wait and long for it and when they shall see the signes of it they shall lift vp their heads because the full accomplishment of their redemption is at hand XLII The sanctification of the bodie is when all the members of it are carefully preserued from beeing meanes to execute any sinne and are made the instruments of righteousnes and holines So Paul prayed for the Thessalonians that they might know howe to possesse their vessels in holinesse and in honour and not in the lust of concupiscence as the Gentiles doe which know not God And Iob made a couenant with his eies not to look on a woman In whose example it appeareth how euery member is to be kept pure and holy XLIII If any humbled Christian finde not this measure of sanctification in himselfe yet let him not be discouraged For if any man haue a willingnesse and a desire to obey all Gods commandements he hath the spirit and he who hath the spirit is in Christ and he who is in Christ shall neuer see damnation And though he faile greatly in the action of obedience yet God will accept his affection to obey as obedience acceptable vnto him God will approoue of thee for his owne worke which hee hath wrought in thee and not reiect thee for thine XLIV From sanctification ariseth repentance For a man cannot hate his own sins before he be sanctified and he cannot truely repent for them before hee hate them Repentance is when a man turnes to GOD and brings foorth fruits worthy amendment of life This turning vnto God hath two parts The first a purpose and resolution of heart neuer to sinne any more but to lead a newe life This was in Dauid who fully purposed to keepes Gods commandements and applied his heart to fulfill his statutes vnto the ende And vnto this did Barnabas exhort the brethren at Antioch that with full purpose of heart they would cleaue vnto the Lord. The second part is an holy labour in mans life and conuersation to purifie and clense himselfe from sinne of this speaketh Iohn And euery one that hath this hope in him purgeth himselfe euen as he is pure This did Dauid practise as may appeare in that he said Certainely I haue clensed my heart in vaine and washed my handes in innocency If any maruaile how repentance followeth sanctification considering it is the first thing of all that the Prophets Apostles and Ministers of GOD preach vnto the people whome they would winne to Christ I answere that all other graces are more hidden in the heart wheras repentance is open and sooner appeareth to a mans owne selfe and to the eies of the worlde It is like the budde in the tree which appeareth before the leafe the blossome the fruite and yet in nature it is
feele themselues forlorne and vtterly reiected of God according to the sense and iudgement of the flesh yet by faith they can apprehend his hidden mercie and behold it a farre off in the glasse of his promise And so they doe often shew contrarie affections in their praiers as Dauid doth Iacob when he wrastled with the Angel for life and death neuer gaue ouer and when he was foild he would not cease before the Lord had blessed him This his wrastling is a type of the conflicts which the faithfull are to haue with the Lord himselfe who vseth to bring his owne children as it were to the field and he assaileth them with the one hand and with the other he holdeth them vp that so he may prooue and exercise their faith And for this cause the Church is called by the name of Iacob An example may be had in the woman of Canaan First our Sauiour Christ gaue her faith and by that faith shee was mooued to seeke to him but when shee was once come to him he gaue her three repulses First by saying nothing Secondly by denying her Thirdly by calling her dogge Thus Christ in appearance made shew as though he would neuer haue graunted her request But shee at euery repulse was more instant crying more earnestly vnto him and shee plainly opposed her selfe to him would take no deniall for such is the nature of true faith Wherefore the faithfull when they feele themselues ouerwhelmed with sinne turmoiled with cōflicts of Satan when they feele the anger of God offended with them yet they can euen then lift vp their eye lids and giue a glimps at the brasen serpent Iesus Christ and can fling themselues into the armes of Gods mercie and catch hold of the hand of God buffeting them and kisse it LX. By these temptations it comes to passe that a Christian though he can not fall finally from Christ yet he may fall very dangerously from his former estate First the graces of God may be by his default lessened in him else Paul would not haue giuen out these exhortations quench not the spirit Grieue not the holy spirit of God by whome ye are sealed vnto the day of redemption Secōdly the graces of God may be buried in him and couered for a time so that he may be like a man in a traunce who both by his owne sense and by the iudgement of the Physitian is taken for dead This was the estate of Peter who though he confessed that Christ was the Sonne of the liuing Lord yet he denied him and forswore him at the voice of a damsell Thirdly he may fall againe into the same sinne after repentance Indeede this is a daungerous case yet it may befall a true christian Otherwise when as the Israelites Gods people had fallen away from him by their sinnes and idolatries he would not stil haue offered them mercie as he doth by his Prophets And Paul praieth the Corinthians in Christs stead that they would be reconciled to God who neuerthelesse were before reconciled to God Fourthly he may commit a sinne of presumption which is a fearfull sinne beeing done wittingly of knowledge and willingly and with some wilfulnesse Therefore Dauid praied Keepe thy seruant from presumptuous sinnes and to shew himselfe to be in daunger of it he praieth further let them not haue dominion ouer me Lastly he may fall into despaire of Gods mercie for a time and this is a dangerous sinne For he which despaires makes all the promises of God to be false and this sinne of all other is most contrarie to true sauing faith In this estate was Dauid when beeing in trouble he saide this is my death And Paul shewes that the incestuous man might haue fallen into desperation when he saith Comfort him least he be swallowed vp of ouermuch heauines And it must be remembred that the church of Rome erreth in this that she teacheth desperation to be a sinne against the holy Ghost This sinne against the holy ghost is a blasphemie spoken against the knowne truth of Gods word or a deniall of Christ of a wilfull and obstinate malice But desperation may arise through ignorance of a mans owne estate through horrour of conscience for sinne through an often relapse into some sinne through the ouerdeepe consideration of a mans owne vnworthines lastly by abiuration of the truth through compulsion and feare This befell Francis Spira who after his Apostasie despaired Yet they are much ouerseene that write of him as a damned creature For first who can tell whether he despaired finally or no. Secondly in the very midst of his desperation he complained of the hardnes of his heart which made him that he could not pray no doubt then he felt his hardnes of heart and the feeling of corruption in the heart is by some contrarie grace so that we may conueniently thinke that he was not quite bereft of all goodnes though he neuer felt it then nor shewed it to the beholder LXI The cause why a Christian cannot quite fall away from grace is this after that he is sanctified he receiueth from God another speciall grace which may be called Corroboration For he hath in him not onely the sanctifying but also the strengthening power of Christ. Therfore Paul praieth for the Ephesians that they may be strengthened in the inner man for the Colossians that they might be strengthened with the glorious power of Christ. And of himselfe he saith that he is able to doe all things through the power of Christ that strengtheneth him Dauid saith that God renueth them that feare him as the eagle renueth her decaied strength From hence as from a speciall cause ariseth patience and perseuerance vnto the ende for when a man is supported by the power of Christ he may be able to beare many crosses patiently with a contented mind and perseuer in bearing of it how long soeuer the crosse endureth LXII Thus much of the estate of a Christian in this life Now I will adde some reasons in the way of perswasion to all men but especially to worldlings and to loose professours of the Gospel that they would vtterly denie themselues and vse all meanes to become true Christians by being made new creatures in Christ and by leading such a life as may adorne the Gospel of Christ. My first reason is this the man that liueth in this world not beeing a true Christian is farre more vile then the basest creature of all euen the dogge or toade For first he is nothing els but a filthie dunghill of all abomination and vncleannes the stink whereof hath infected heauen earth no perfumes could euer delay it in the nostrils of God but onely the suffering of Christ beeing a sacrifice of a sweet smelling sauour to God We make it very daintie to come neere a lazar man that
is full of botches blaines and sores but much more are those men to be abhorred which haue lien many yeares starke dead in sinnes and trespasses and therefore now doe nothing els but rot and stinke in them like vgly loathsome carrions Secondly he which is no Christian is vnder the power of darknes hauing Sathan for his prince and god and giuing vnto him in token of homage his best parts euen his minde and conscience to be his dwelling place and his whole conuersation is nothing els but a perpetuall obedience to Sathan If Atheists and worldlings and carnall gospellers were perswaded of the truth of this as it is most true it would make them howle and crie though now they liue at ease without feeling any prick of conscience for sinne And if they had but the least sense of it in the world it would make their flintie hearts to bleede and it would make them shed riuers of teares But how long shall they continue in this vile estate Truly vntill they come to Christ awake therefore thou that sleepest and stand vp from the dead and Christ shal giue thee light open thine heart to receiue Christ and then he will come and binde the strongâ— man Sathan and cast him out and dwell in thee himselfe Thirdly he which is no Christian is in daunger of all the iudgements of God so that euery moment some of them may befall him He may perish sodainly by water with the old world he may be consumed with fire and brimstone with Sodom and Gomorrha he may be swallowed vp of the earth with Dathan and Abiram he may hang himselfe with Iudas he may haue his braines dashed against the ground and be eaten vp of dogges with Iesabel he may die in hardnesse of heart with Pharao he may despaire with Caine and Iudas he may be stricken with sodaine death with Ananias and Saphira his wife he may be eaten of wormes with Herod he may be smitten with trembling that he cannot heare Gods word with Foelix he may voide his guttes at the stoole with Arius he may crie at his death that he is damned with Latomus he may be left vnto himselfe to mocke blaspheme and renounce Christ with Iuhan and he may suffer many more fearefull iudgements whereof the Lord hath great store and all tend to the confounding of them which will not be humbled vnder his hand Contrariwise the true christian is so farre out of the reach of Gods iudgements that they cannot hurt him Christ is a couering and a cloud against the heate and tempest of Gods iudgements when a mans heart is sprinkled with the bloode of this immaculate Lambe all the the plagues of God passe ouer him In the destruction of Ierusalem the righteous beare a marke in their foreheads and are saued Therefore let him that hath regard to his owne safetie become a Christian. Thirdly the man which is no Christian is in daunger of eternall death and damnation in hell fire and they which fall into this estate it had beene tenne thousand fold better for them if they had neuer bin borne for they are quite separated from the presence of God and from his glorie all the company they haue is with the deuill and his angels Their bodies and soules are tormented with infinite horror and anguish arising of the feeling of the whole wrath of God in which as into a bottomlesse sea they are plunged Thus they are alwaies dying and yet are neuer dead Furthermore the length of this torment must be considered which greatly aggrauates the paine If a man might be deliuered from the paines of hell when he had suffered them so many yeares as there be droppes in the sea or little sands in the whole earth it were some comfort but after that those yeares be expired there shall come no release but the damned shall continue in shriking yelling and gnashing of teeth enduring the consuming heate of Gods wrath without any ende for euer and euer Yea to goe further a wicked man carrieth an hell about him in this life namely an euill conscience which if it be neuer so little touched with any part of Gods anger a man shall feele himselfe to haue euen the pangs of hell in his heart Now therefore they that would escape out of this hellish and damnable estate while they haue time let them pray for the pardon of their sins in Christ and walke according to the spirit in newnes of life and then they may assure themselues that there is no condemnation can belong to them And it must be alwaies remembred that he which would liue when he is dead must die while he is aliue namely to sinne And againe he which would rise to eternall life in the day of iudgement must rise from sinne before he die vnto newnesse of life The fourth reason God hath appointed vnto euery man that liueth in the Church a certaine time of repentance and of comming to Christ. And hee which mispendeth that time and is not made a christian then can neuer be saued This made our Sauiour Christ weepe for Ierusalem and say O if thou hadst knowne at the least in this thy day those things which belong to thy peace but now are they hidden from thine eyes And he further signifieth the destruction of Ierusalem because shee knew not the time of her visitation Againe the neglecting of this time is one cause why not one or two but many shall seeke to enter into the kingdome of heauen and yet shal not be able It is a marueilous thing that they which seeke to be saued should perish but the fault is theirs which seeke when it is too late Now therefore thou secure worldling thy conscience telleth thee that thou hast not yet repented and that thou art not as yet a liuely member of Iesus Christ. And thou knowest further that howsoeuer thou art aliue at this time yet thou hast no lease of thy life God may call thee forth of this world the next yeare the next weeke the next houre yea he may strike thee with sudden death at this very present And in very truth if thou goest forth of this world being no repentant sinner thou goest damned to hell Wherefore delay not one minut of an houre longer but with all speed repent and turne vnto God and bring forth fruits worthie of amendment of life that all thy sinnes may be done away when the day of death or the day of iudgement shall be And doe not thinke with thy selfe that it shall be sufficient to deferre thy turning vnto God till the last ende For late repentance is seldome true repentance And he which continueth long in any sinne is in a dangerous case If a man lie long in any disease he will scarce recouer his former health and he which is growne in the custome of any sinne and the sinne is become ripe in him it is a thousand to one
he is neuer saued according to that of Saint Iames sinne beeing perfited bringeth forth death The fift reason Eternall life is a thing desired of all men yet none shall be made partakers of it but the true christian and the glorious estate of this life would mooue any man to be a christian First of all they which haue eternall life are freed from all paines sicknesses infirmities hunger thirst cold wearines from all sinne as anger forgetfulnes ignorance from hell death damnation Sathan and from euery thing that causeth miserie according to that of Saint Iohn And God wil wipe away al teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed Secondly the faithfull shall be in the presence of Gods maiesâ—ie in heauen there to behold his face that is his glorie as our Sauiour Christ saith Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glorie which thou hast giuen me And Dauid saith In thy presence is fulnesse of ioy and at thy right hand there are pleasures for euermore Thirdly they shall haue such an excellent communion with God that he shall be vnto them all in all For in the ende of the world when the whole number of the elect is accomplished Christ shall present them to his father and as he is Mediatour he shall cease to be a King a Priest a Prophet for though the efficacie of his offices be euerlasting yet the execution of them shall cease as Paul saith Then shall be the ende when he hath deliuered vp the kingdome to God euen the father when he hath put downe all rule all authoritie and power Againe among the elect there shall not be king subiect father mother child master seruaÌ„t noble ignoble rich poore liuing dead Some will say what then shall be I answer one glorious and euerlasting God the Father the Sonne and the holy Ghost shall be in all the elect all that heart can wish and desire Men shall not be in darknes neither shall they need the light of the Sunne Moone or Starres God himselfe immediatly shall be their light as Iohn saith And the citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of God doth light it and the Lambe is the light of it Men shall not then neede meate drinke cloathing sleepe recreation fire shade respiration or any other such like but God himselfe immediately shall be their life and all things concerning life by Christ. Which Iohn signifieth when he saith that he saw a pure riuer of water of life cleere as chrystall proceeding out of the throne of God and of the Lambe there beeing by either side of it the tree of life which bare two manner of fruits and gaue fruit euery moneth And whereas God is continually to be worshipped in heauen they neede no other tabernacle or temple thereunto but God himselfe shall be their temple as Iohn saith I sawe no temple therein for the Lord God almightie and the Lambe are the temple of it Fourthly from this glorious communion which is between God and Christ as he is man and all the Saints which are his members there ariseth an vnspeakable ioy and gladnes wherewith they are filled Dauid saith that Gods children shall be satisfied with the fatnes of his house and that he shal giue them drinke out of the riuers of his pleasures This ioy vndoubtedly is infinite and the saints are not onely replenished with it but they are also swallowed vp of it as with an huge and infinite sea of waters as may appeare in Peter who at the transfiguration of Christ was so rauished out of measure with ioy at the sight of it that he quite forgot himselfe saying to Christ Master it is good beeing here let vs make three Tabernacles one for thee one for Moses and another for Elias Lastly out of this communion ariseth a perfect loue of God whereby the Saints loue God with all their hearts with all their soules and strength and this loue sheweth it selfe in that they are eternally occupied in worshipping God by singing of songs of praise thanksgiuing vnto him Now then seeing the kingdome of heauen is so glorious and none can haue it but the true Christian let all men account the best things in this world as drosse and dung so that they may obtaine Christ and his righteousnes The last reason is the endlesse loue of Iesus Christ shewed in his death and passion Thou art by nature the childe of wrath and vengeance Sathan hath wounded thee with many a deadly wound of sinne thou liest bleeding at the heart and art like to die eternally Thou beeing in this estate there is no man on earth no Saint in heauen no Angel no creature at all is able to helpe thee Christ onely was able he therefore came downe from heauen and became man for this cause to work thy deliuerance Furthermore in the curing of the wound of sinne no hearb no water no plaister no physicke can doe thee any good onely the bodie and blood of Christ is soueraigne for this matter being stieped in the wrath of God He therefore subiected himselfe to the death euen the death of the crosse vpon which he suffered the wrath of God due to the sin of manâ—ind of his owne heart blood he tempered for them a soueraigne medicine to heale all thy woundes and sores Nowe therefore despise not this mercie seeke vnto Christ lay open all thy sores pray him that hee would vouchsafe thee if it be but one drop of his blood theÌ„ he wil come vnto thee by his holy spirit he will wash and supple thy woundes in his blood and bind them vp He is the tree of life the leaues whereof heale the nations If thou get but one leafe of him thou art well it will heale thee and restore thy dead soule that thou maist liue eternally in the kingdome of heauen If this reason will not mooue thee to be a Christian thy case is desperate It is the best reason that Peter could vse to this purpose As obedient children saith hee fashion not your selues vnto the former lusts of your ignorance but as he which hath called you is holy so be ye holy in all maner of conuersation His reason followeth Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers but with the precious blood of Christ as a Lambe vndefiled and without spot Thus much haue I spoken to the worldling who in his heart makes no more account of Christ then of his old shooes and who had rather bee without Christ then be without his pigges with the Gaderens Nowe for the true Christians I haue
law Sathan Be it so for all this thou art farre enough from the kingdome of heauen into which no vncleane thing shall euer enter then although that Christ hath suffered death and fulfilled the law for thee yet thou art in part vncleane thy cursed nature and the seedes of sinne are yet remaining in thee Christian. Christ in the virgins wombe was perfectly sanctified by the holy Ghost and this perfect holines of his humane nature is imputed to me euen as Iaacob put on Esaus garments to get his fathers blessing so I haue put on the righteousnes of Christ as a long white robe couering my sinnes and making me appeare perfectly righteous euen before Gods iudgement seate Sathan Indeede God hath made promise vnto mankinde of all these mercies and benefites in Christ but the condition of this promise is faith which thou wantest and therefore canst not make any account that Christs sufferings Christs fulfilling the law Christs perfect holinesse can doe thee any good Christian. I haue true sauing faith The conflicts of Sathan with the strong Christian. Sathan THou saiest that thou hast true faith but I shall sift thee and disprooue thee Christian. The gates of hell shall neuer preuaile against my faith doe what thou canst Sathan Tell me then doest thou thinke that all the world shall be saued Christian. No. Sathan What shall some be saued and some condemned Christian. So saith the word of God Sathan Thou then art perswaded that God is true euen in his merciful promises and that he will saue some men as Peter and Paul and Dauid c. and this is the onely beleefe by which thou wilt be saued Christian. Nay this I beleeue and more too that I particularly am in the number of those men which shall be saued by the merit of Christs death and passion and this is the beleefe that saueth me Sathan It may be thou art perswaded that God is able to saue thee but that God will saue thee that is that he hath determined to aduance this thy bodie and this thy soule into his kingdome and that he is most willing to performe it in his good time herein thou wauerest and doubtest Christian. Nay Sathan I in mine owne heart am fully perswaded that I shall be saued and that Christ is specially my redeemer and O Lord for Christs sake helpe thou my doubting and vnbeleefe Sathan This thy full perswasion is onely a phantasie and a strong imagination of thine owne head it goeth not with thee as thou thinkest Christian. It is no imagination but truth which I speake For me thinkes I am as certen of my saluation as though my name were registred in the Scriptures as Dauids and Pauls are to be an elect vessell of God and this is the testimonie of the holy spirit of Iesus Christ assuring me inwardly of my adoption and making me with boldnes and confidence in Christ to pray vnto god the Father Sathan Still thou dreamest and imaginest thou louest and likest thy selfe and therefore thou thinkest the best of thy selfe Christian. Yea but God of his goodnesse hath brought forth such tokens of faith in me that I cannot be deceiued I. I am displeased with my selfe for my manifold sinnes in which somtime I haue delighted and bathed my selfe Rom. 7.15.24 II. I purpose neuer to commit them againe if God giue me strength as I trust he will III. I haue a very great desire to be doing those things which God commandeth IV. Those that be the children of God if I doe but heare of them I loue them with my heart and wish vnto them as to my selfe 1. Ioh. 3.14 V. My heart leapeth for gladnesse when I heare of the preaching of the word VI. I long to see the comming of Christ Iesus that an end may be made of sinning and of displeasing God Apoc. 22.70 VII I feele in my heart the fruits of the spirit ioy loue peace gentlenes meeknes patience temperance the works of the flesh I abhorre them fornication adulterie vncleannes wantonnes idolatry strife enuie anger drunkennes bibbing and quaffing and all such like Gal. 5. 19,20,22 All these cannot proceede from thee Sathan or from my flesh but onely from faith which is wrought in me by Gods holy spirit Sathan If this were so God would neuer suffer thee to sinne as thou doest Christian. I shall sinne as long as I liue in this world I am sure of it because I am taught to aske remission of my sinnes continually But the manner of my sinning now is otherwaies then it hath beene in times past I haue sinned heretofore with full purpose and consent of will but now doubtles I doe not Before I commit any sinne I doe not goe to the practising of it with deliberation as the carnall man doth who taketh care to fulfill the lusts of the flesh but if I doe it it is flat beside my minde and purpose in the doing of any sinne I would not doe it my heart is against it and I hate it and yet by the tyrannie of my flesh being ouercome I doe it afterward when it is committed I am grieued and displeased at my selfe and doe earnestly with teares aske at Gods hand forgiuenes of the same sinne Sathan Indeede this is very true in the children of God but thou art solde vnder sinne and with great pleasure doest commit sinne and louest it with thy whole heart otherwise thou wouldest not fall to sinne againe after repentance and commit euen one and the same sinne so often as thou doest Thou hypocrite this thy behauiour turneth all the fauour of God from thee Christian. Indeed it is dangerous to fall againe into the same sinne after repentance yet it is the order of the Prophets to call men to repentance which haue fallen from the feare of God and from the repentance which they professed and God in thus calling them putteth them in hope of obtaining mercie And the law had sacrifices offered euery day for the sinnes of all the people and for particular men both for their ignorances and their voluntary sins which signifieth that God is readie to forgiue the sinnes of his childrē though they sinne often Abraham twise lied and swore that Sara was not his wife Ioseph sware twise by the life of Pharao Dauid committed adulterie often because he tooke vnto him Bathsheba Vriahs wife and also kept sixe wiues and ten concubines Gods will is that men forgiue till seuentie seuen times and therefore he will haue much more mercie And for my part so oft as I shal fall into the same sinne so oft I shall haue Christ my aduocate and intercessour to the Father for me who will not damne me for the infirmitie which he findeth in me I will abstaine from externall iniquitie and I will not make my members seruants vnto sinne and so long I trust my imperfections shall haue no power to damne me for Christs perfection is reputed to be mine by
euill Feelest thou that thy rebellious flesh carrieth thee captiue vnto sinne Looke now onely vpon the lawe of God applie it to thy selfe examine thy thoughts thy words thy deeds by it pray vnto God that he would giue thee the spirit of feare that the lawe may in some measure humble and terrifie thee for as Salomon saith blessed is the man that feareth alwaies but cursed is he that hardneth his heart IV. In the Law these are most effectuall meditations to humble and bridle the flesh which follow First meditate on the greatnes of thy sinnes and of their infinite number and if it may be gather them into a catalogue set it before thee and looke vnto it that thou thinke no sinne to be a small sinne no not the bare thoughts and motions of thy heart Often with diligence consider the strange iudgements of God vpon men for their sinnes which thou shalt find partly in the Scriptures partly by daily experience Doubtlesse thou must thinke that euery iudgement of God is a sermon of repentance Thinke oft on the fearefull curse of the law due vnto thee if thou shouldest sinne neuer but once in all thy life and that neuer so little Remember that whensoeuer thou committest a sinne God is present and his holy Angels and that he is an eye-witnes that he taketh a note of thy sinne and registreth it in a booke Thinke daily of thy ende and know that God may strike thee with sodaine death euery moment and that if then thou haue not repented before that time there is no hope of saluation Thinke on the sodaine comming of our Sauiour Christ to iudgement let it mooue thee continually to watch pray If these will not mooue thee thinke on this that no creature in heauen or in earth was able to pacifie the wrath of God for thy sinnes but his owne Sonne must come downe from heauen out of his Fathers bosome and must beare the curse of the law euen the full wrath of his Father for thee V. When by these meanes thou art feared and thy minde is disquieted in respect of Gods iudgement for thy sinne haue recourse to the promises of mercie contained in the olde and new Testament Is thy conscience stung with sinne And doth the law make thee feele it With all speede runne to the brasen serpent Christ Iesus looke on him with the eie of faith and presently thou shalt be healed of thy sting or wound VI. When thou doest meditate on the promises of the Gospel diligently consider these benefits which thou enioyest by Christ. Through Adam thou art condemned to hel by Christ thou art deliuered from it Through Adam thou hast transgressed the whole law in Christ thou hast fulfilled it Through Adam thou art before God a vile and a lothsome sinner through Christ thou doest appeare glorious in his eyes By Adam euery little crosse is the punishment of thy sinne and a token of Gods wrath by Christ the greatest crosses are easie profitable and tokens of Gods mercie By Adam thou diddest leese all things in Christ all things are restored to thee againe By Adam thou art dead by Christ thou art quickned and made aliue again By Adam thou art a slaue of the deuill and the child of wrath but by Christ thou art the child of God In Adam thou art worse then a toad and more detestable before God but by Christ thou art aboue the Angels For thou art ioyned vnto him and made bone of his bone mystically Through Adam sinne and Sathan haue ruled in thee and led thee captiue by Christ the spirit of god dwelleth in thee plenteouslie By Adam came death to thee and it is an entrance to hell by Christ though death remaine yet it is only a passage vnto life Lastly in Adā thou art poore and blind and miserable in Christ thou art rich and glorious thou art a king of heauen an earth fellow heire with him and shalt as sure bee partaker of it as he is euen now Adam when hee must needs tast of the fruit which God had forbidden him he hath made vs all to rue it euen til this daie but here thou seest the fruits that grow not in the earthly paradise but on the tree of life which is within the heauenly Ierusalem Feare no danger be bolde in Christ to eate of the fruite as God hath commaunded thee it will quicken thee and reuiue thee beeing dead thou canst not doe Satan a worse displeasure then to feede on the godly fruite of this tree and to smell on the sweete leaues which it beareth continually that giue such a refreshing sauour VII Most men now a daies are secure and cold in the profession of the gospell though they haue the plentifull preaching of it And the reason is because they feele not in themselues the vertue and mightie operation of Gods word to renue them and they can not feele it because they doe not applie the word aright vnto their owne soules Plaisters except they be applied in order and time and be laid vpon the wound though they be neuer so good yet they can not heale and so it is with the worde of God and the parts of it which except they be vsed in order and time conuenient will not humble and reuiue vs as their vertue is VIII The common Christian euery where is faultie in this thing Whereas he loueth himselfe and wisheth all good that may bee to himselfe hee doth vsually apply vnto his owne soule the gospel alone neuer regarding the law or searching out his sinnes by it Tell him what ye will his song is this God is mercifull God is mercifull By this meanes it commeth to passe that he leadeth a secure life and maketh no conscience of couetousnes of vsurie of deceit in his trade of lying of swearing of fornication wantonnesse intemperancie in bibbing and quaffing c. But he plaieth the vnskilfull Chirurgian he vseth healing plaisters before his poisoned and cankered nature haue felt the power and paine of a Corasiue And it will neuer be well with him vntil hee take a newe course IX On the contrarie part many good Christians leaue to apply the comfort of the gospel to themselues and onely haue regard to their owne sinnes and Gods infinite vengeance And euen when Satan accuseth them they will not sticke to giue eare to Sathan also accuse themselues so they are brought into fearefull terrors and often draw neere to desperation X. There is a third sort called Sectaries who addict themselues to the opinion of some man These commonly neuer apply the law or the Gospell to themselues but their whole meditation is chiefly in the opinions of him whome they followe As they that followe Luther fewe of them followe his Christian life they regard not that but about consubstantiation and vbiquitie about Images and such like trumperie they infinitely trouble themselues and all Europe too And in England there is a schismatical
exhorted him constantly to sticke to the same to play the man nothing doubting but the Lord in his good time would visit him satisfie his desire with plentie of consolation c. The next day when the time came of the martyrdome as he was going to the place and was now come to the sight of the stake although all the night before praying for strength and courage he could feele none suddenly hee was so replenished with the holy Ghost that he cried out clapping with his handes to Austine saying with these wordes Austine he is come he is come c. and that with such ioy and alacritie as one seeming rather to be risen from some deadly danger to libertie of life then as one passing out of the world by any paines of death Desertion in sinne is when God withdrawing the assistance of his spirit a man is left to fall into some actuall and grieuous sin And for all this no man is to thinke that God is the author of sin but onely man that falleth Satan A resemblance of this trueth we may see in a staffe which if a man shall take set vpright vpon the ground so long as he holds it with his hand it stands vpright but so soone as he withdrawes his hand though he neuer push it down it falls of it selfe In this desertion was the good king Hezechiah of whom the holy Ghost speaketh thus Hezechiah prospered in all his waies therefore dealing with the Ambassadours of the Princes of Babel which set to him to enquire of the wonder which was done in the land God left him namely to the pride of his heart to exalt himselfe in tempting him that hee might trie out all that was in his heart To this place appertaine Noes drunkennes Dauids adulterie Peter deniall of Christ. The reason of such desertions may be this If a patient shal be grieuously sicke the phisition will vse all manner of meanes that can be deuised to recoâ—er him if he once come to a desperate case the phisition rather then hee will not restore him will imploy all his skill he will take poyson and so temper it and against the nature thereof he will make a soueraigne remedie to recouer health The elect children of God are diseased with an inward hidden and spirituall pride whereby they affect themselues and desire to bee something in themselues forth of Christ and this sinne is very dangerous firstâ— because when other sinnes die in a man this secret pride gets strength for Gods grace is the matter of pride in such wise that a man will be proude because he is not proud for example if any shall be tempted of the deuill to some proud behauiour and by Gods grace get the victorie then the heart thus thinketh Oh thou hast done well thou hast foiled the enemie neither pride nor any other sinne can preuaile against thee such and such could neuer haue done so and a very good man shall hardly be free from such kinde of motions in this life Secondly there is no greater enemie to faith then pride is for it poisoneth the heart and maketh it vncapable of that grace so loÌ„g as it bereth any sway for he that will beleeue in Christ must be annihilated that is he must be bruised and battered to a flat nothing in regard of any liking or affection to himself that he may in spirit mount vp to heauen where Christ sits as the right hand of the father as it were with both the handes of faith graspe him with all his blessed merits that he may be wisdome righteousnes sanctification redemption life good works whatsoeuer good thing he is neither in nor by nor for himself but euery way forth of himself in Christ. Now this blessed coÌ„ditioÌ„ of a beleeuing heart by naturall selfe-loue and self-liking is greatly hindered God therefore in great mercy to remedie this dangerous corruption lets his elect seruantes fall into trouble of mind and conscience if they happily be of greater hardnes of heart into some actuall sinne and so declaring his wonderfull mercie in sauing them he is faine against his mercie to bring them to his mercie by sinne to saue them from sinne By this meanes the Lord who can bring light out of darknes makes a remedie of sinne to slay pride that inuincible monster of many heads which would slay the soule Though this be so yet none must hereupon venter to commit any sinne against Gods commandements least in so doing they cast awaie their soules For the godly man though he fall into sinne yet it is against his purpose and it makes his heart to bleede and the course of his life shall bee alwaies vpright and pleasing vnto God because he is led by the spirit of God The ends for which god vseth desertioÌ„s are three the first is the chastismeÌ„t of sins past in the former part of mans life that he may search them out consider theÌ„ be hartily sorrowfull for theÌ„ for this end was Iobs triall Trou writest saith he bitter things against me makest me to possesse the sins of my youth The second end is that God may make triall of the present estate of his seruants not that he is ignorant what is in man but because hee would haue all men know themselues To this effect saith Moses And thou shalt remember all the way which the Lord thy God led thee in the wildernesse for to humble thee and to prooue thee to knowe what was in thine heart whether thou wouldst keepe his coÌ„mandements or no. This also was the end why the Lord left Ezechias to proue and trie what was in his heart This trial by desertion serueth for two purposes for otherwhiles the Lord vseth it for the manifestation of some hidden sin that the godly may be deeplier humbled and craue more earnestly pardon of that and other sins For as the begger is alwaies mending and peecing his garment where he findes a breach so the penitent and beleeuing heart must alwaies bee exercised in repairing it selfe where it findes a want Againe ofttimes this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankefull for them and feele an increase of theÌ„ in the heart The good husbandmaÌ„ cuts the branches of the Vine not that he hath a purpose to destroy them but to make them beare more fruit In the CaÌ„ticles when Christ left his spouse then shee riseth out of her bed shee opens the doore her hands drop mirrhe on the barre of the doore then further she seekes calls for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy faâ—e and I was troubled Then cried I to thee O Lord praied to my Lord. Lastly men that liue in the Church beeing for a time left of God
become so impenitent as that they must be giuen vp to Sathan yet for no other cause but that the flesh may be killed and the spirit made aliue in the daie of the Lord. The third end is the preueÌ„ting of sin to come This appeareth in Paul Least saith he I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure In the former times when the Lord among many others had set out Cranmer for the maintenance of his blessed trueth against his and Gods enemies hee left him for a while to fall from his religion and to make a dangerous recantation but so as thereby he preuented many sinnes and prepared him to a glorious martyrdom As some of his own wordes may testifie which he spake a little before his end And now saith hee I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life that is the setting abroad of a writing contrarie to the trueth which nowe here I renounce as things written with my hand coÌ„trary to the trueth which I thought in my heart that for feare of death and to saue my life c. and for as much as my hand offended writing contrary to my heart my hand shall be first punished therefore for may I come to the fire it shall be first burned Answerablie when he was at the fire first he burnt his right hand which subscribed his body suffered the flame with such constancy stedfastnes as he neuer almost mooued his eies lift vp to heauen often he repeated his vnworthy right hand Thus death which he most feared he most desired that he might take reuenge of himselfe for his sinne The vse that all good Christian heartes are to make of these their desertions is manifold First if they haue outward rest and walke in the feare of God be filled with the ioy of the holy Ghost let them not be high minded but feare least a forsaking follow Secondly if in any temptation they iudge themselues forsaken let them consider this wonderfull worke of spirituall desertions which God exerciseth vpon his own children very vsually and then it may please the Lord they shal find it to be a restoratiue against many a quame swoune of spirit and conscience into which otherwise they would certainly fall Thirdly seeing God for their triall doth often withdraw himselfe from them let theÌ„ againe draw neere to God and presse vnto him euen as a man that shiuers of an agne is alwaie creeping to the fire If it be demaunded howe a man should come neere God the answer is by the vse of his worde and praier For by his word he speakes to thee and by praier thou speakest to him Lastly seeing by desertions God wil take experience of his seruants let euery man try searcâ— his waies and euer be turning his feete to the waies of Gods commandements let him endeauour to keepe a good conscience before God before all men that so hee may with Dauid say Iudge me O Lord for I haue walked in mine innocencie my trust hath bin alwaies in the Lord I shal not slide prooue me O Lord and trie me examine my raines and my heart FINIS A CASE OF CONSCIENCE THE GREATEST THAT EVER WAS HOW A MAN MAY KNOW whether he be the child of God or no. Resolued by the word of God Whereunto is added a briefe Discourse taken out of Hier. Zanchius 2. Pet. 1.10 Giue all diligence to make your Election sure for if ye doe these things ye shall neuer fall Printed for Thomas Man and Iohn Porter 1600. To the godly Reader IN Gods Church commonly they who are touched by the spirit begin to come on in Religion are much troubled with feare that they are not Gods children and none so much as they Therefore they often thinke on this point and are not quiet till they finde some resolution The spirit of God as best knowing the estate of Gods children hath penned two parcels of holy scripture for the full resoluing of this case namely the 15. Psalme and â—he first Epistle of Saint Iohn And for the helping of the simple and vnlearned who desire to bee informed concerning their estate I haue propounded these two parts of scripture in the forme of a Dialogue and haue ioyned thereunto a little discourse concerning the same matter penned in Latin by H. Zanchius a learned Diuine and now englished Vse this labour of mine for thy benefite and comfort the Lord increase the number of them which may reioyce that their names are written in heauen W. Perkins THE FIRST EPISTLE OF IOHN IN forme of a Dialogue The Speakers Iohn Church CHAP. I. Church MAny among vs denie the Godhead and many the manhood of Christ. Iohn That which was from the beginning and therefore true God which we haue heard namely speaking which wee haue seene with these our eies which we haue looked vpon and these hands of ours haue handled of that word not the sounding but the essentiall word of the Father of life liuing of himselfe and giuing life vnto all other Ch. Before you goe any further this word of life is inuisible how then could it bee seene Ioh. Yes for that life was made manifest to wit in the flesh and we I with many others haue seene it and beare witnesse and publish vnto you that eternall life which was with the father eternally before this manifestation and was made manifest vnto vs. Ch. Menander Ebion and Cerinthus hauing beene teachers among vs confidently denie these things which you say and they beare vs in hand that they seeke our good Ioh. That which I will repeat againe for more certainties sake which we haue seene and heard declare we vnto you they ye may haue fellowship with vs and that our fellowship also may bee with the father and with his sonne Iesus Christ. And these things write we vnto you that your ioy might bee full i. might haue sound consolation in your consciences Ch. Well then lay vs downe some ground wherby we may come to be assured that we haue fellowship one with another and with Christ. Ioh. This then is the message which wee haue heard of him declare vnto you that God is light i. purenesse it selfe and blessednes whereas men and Angels are neither but by participation and in him is no darkenes Ch. Some that make profession among vs continue still in their olde course and conuersation and yet they say they haue fellowship with God Ioh. If we say that we haue fellowship with him and walke lead the course of our liues in darkenesse i. ignorance errour impietie wee lie dissemble and doe not truely deale not sincerely Ch. What then is the true marke of one
our loue should be a signe of Gods dwelling in vs Ioh. God is loue and therefore he that dwelleth in loue dwelleth in God God in him Ch. God is loue we grant but how may we know that God is loue to vs Ioh. Hereby is that loue perfect i. fully made manifest in vs that we may haue boldnesse to stand before him without feare in the day of iudgement for euen as he is euen so are we in the world not in equalitie but in conformitie of holinesse As may appeare by the contrarie there is no feare in loue i. when a man is assured of Gods loue to him he doth not distrust nor seruilely feare him in respect of his sinnes but perfect loue casteth out feare for feare hath painfulnes checkings and torments of conscience and he that feareth is not perfect in loue Ch. What other signe is there that God is loue to vs Ioh. We loue him because he loued vs first as when a man warmes him the heat of his bodie is because the fire is first hote Ch. If this be so then they which loue not their brethren are loued of God in Christ seeing all generally say they loue God Ioh. If any man say I loue God and hate his brother he is a lyar for how can he that loueth not his brother whom he hath seene loue God whome he hath not seene And this commandement haue we of him that he that loueth God should loue his brother also CHAP. V. VVHosoeuer beleeueth that Iesus is that Christ true Messias is borne of God and euery one that loueth him which did beget i. God the father loueth him also which is begotten of him the child of God a true Christian Ch. This being manifest that they are hypocrites which say they loue god yet shew no loue to their brethren teach vs how we may know that we loue our brethren Ioh. In this we know that we loue the children of God when we loue God and keepe his commandements that is endeauour to keepe the beginning of the action beeing put for the whole For this is the loue of God the dutie of loue to God that we keepe his commandements Ch. But no man can keepe the Law Ioh. His commandements are not burdenous to them that are in Christ and are freed from the curse of the law which makes the law grieuous and are also guided by his holy spirit And this is apparant for all that is borne of God ouercommeth the world Sathan with all corruptions and workes of darknes Ch. By what meanes Ioh. And this is the victory which hath ouercome the world euen our faith which is the instrument and hand whereby we lay hold on him that he in vs and so we by him might ouercome the world Who is that ouercommeth this world but he which beleeueth that Iesus is that Sonne of God Ch. How may we be resolued that Iesus of Nazareth the sonne of Mary was the sonne of God and the Messias he came but basely into the world Ioh. This is that Iesus Christ which came by water sanctificatiō signified by the legal washings blood imputation of Christs righteousnes or the sprinkling of his bloode not by water onely but by water and blood because Christ worketh both iustification and sanctification togither and it is that spirit a mans owne conscience inwardly purified that beareth witnesse for that spirit is truth that is that the testimonie of the Spirit of adoption certifying vs that we are the sonnes of God is true For that I may speake yet more plainly there are three which beare record in heauen the Father the Word the Sonne and the holy Ghost and these three are one namely in testimonie And there are three which beare record in earth the Spirit and the water and blood and these three agree in one Ch. How shew you that these witnesses be authenticall and to be beleeued Ioh. If we receiue the witnes of men the witnes of God is greater for this is the witnes of God i. that was said to come from heauen which he testifieth of his Sonne Againe he that beleeueth in that Sonne of God hath the witnes in himselfe the peace of conscience which he may feele in himselfe And further he that beleeueth not God maketh him a lyar because he beleeued not the record that God witnessed of his Sonne Ch. What is the effect of that which these witnesses testifie Ioh. And this is that record to wit that God hath giuen vnto vs eternal life and this life is in his Sonne He which hath the Sonne hath life and he which hath not the sonne of God hath not life And to conclude these things haue I written vnto you that beleeue in the name of the sonne of God that ye may know that ye haue life eternal and that ye may beleeue i. increase in faith in the name of that sonne of God Ch. How can we haue life eternal now that are so miserable and so ful of wants Ioh. And this is that assurance that we haue in him that if we aske any thing according to his will he heareth vs. Ch. How may we know that God graunteth our prayers made according to his will Ioh. If we know that he heareth that is as it were to giue an eare to our prayers whatsoeuer we aske we know that we haue the petitions which we haue desired of him though the things which we asked be not giuen vs in that measure and manner and time in which we asked them Ch. Let vs heare an example of those things which God will graunt when we pray Ioh. If a man see his brother sinne a sinne that is not vnto death that is which may be pardoned let him aske pardon in his behalfe and he shall giue him life for them that sinne not vnto death there is a sinne vnto death after which necessarily damnation followeth as the sinne against the holy Ghost I say not that thou shouldest pray for it Ch. But is not euery sinne a sinne to death Ioh. All vnrighteousnes is sinne and therefore deserueth death but there is a sinne not vnto death namely that which is pardoned in Christ. Ch. We feare least we haue committed this sinne which is to death Ioh. We know that whosoeuer is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one Sathan toucheth him not i. doth him no violence or he can not giue him a deadly wound We know that we are of God and this whole world lieth in euill that is in seruitude vnder Sathan and sinne Ch. How shew you that we are of God Ioh. We know that the sonne of God is come and hath giuen vs a minde to know him that is true and we are in him that is true that is in his Sonne Iesus Christ this same is that
law of God and the hatred of sinne For that which is spoken chiefly of Christ Thou hast loued righteousnesse and hated iniquitie is to be vnderstood of all the members of Christ endued with his spirit because it is truly accomplished in them Hence it is that Dauid who in himselfe did represent the disposition of all the regenerate saide of himselfe I haue loued thy law thy law is in the middle of my heart I haue hated all the workers of iniquitie I will not sitte with the wicked Also Paul I am delighted saith he in the law of God according to the inner man that is in as much as I am borne anewe And no man doubteth but that both these affections are the effects of predestinatioÌ„ except he be ignorant that all these are the gifts of God which as in time he bestoweth on his so also he hath decreed to bestow them on them before the foundation of the world And from these two affections beeing the first fruits of regeneratiâ—n ariseth a care and endeauour to doe good workes that is to flie sinne and to fulfill the law of God which is the seauenth effect of predestination For he which hateth any thing from his heart he taketh heede of it as much as he can and he fleeth from it and escheweth it and on the contrarie he which loueth any thing from his heart that also he seeketh after and endeauoureth himselfe to the compassing of it Therefore the Apostle Iohn maketh this a chiefe difference betweene the sonnes of God and the children of the deuill that is betweene them that are borne anew and them that are not borne anew that the children of God both loue and doe righteousnesse and the children of the deuill loue sinne and doe it as also the deuill sinned from the beginning and Christ came to dissolue the workes of the deuill namely in his elect for in the reprobate he leaueth them vntouched because they are not giuen him of the father to be purged borne anew and saued Therefore seeing Christ was before ordained and predestinate to the doing of all these workes and that there is no good wrought in vs which was not prouided for vs in Christ from all eternitie it is a cleare case that the care also of doing good workes is an effect of predestination And the Apostle plainely teacheth it when he saith that we were created in Christ to good workes which God hath prepared that we might walke in them To this purpose serueth that which the Apostle deliuereth of loue vnfained to which he sheweth that we were elect and of a good conscience which he makes the inseparable companion of the faith of the elect Lastly of a pure heart which he ascribeth to the elect considering the vnfaithful haue nothing cleane in them and that their minde and conscience is defiled Now that this care to doe good workes is necessarie in all the elect Peter sheweth it when he bids vs endeauour to make our election and calling sure by good workes as some copies haue it But to whom shall we make it sure not vnto God for it was sure vnto him before the foundation of the world but vnto our selues and to our neighbours And this is one of the chiefest vses of good workes that by them not as by causes but as by effects of predestination and faith both we and also our neighbours are certified of our election and of our saluation too Furthermore considering whiles we haue a care to glorifie God to doe good works and we will not be conformable to the world in the wickednes of it neither submit our selues to our flesh and Sathan the flesh the world and Sathan doe perpetually warre against vs and therewithall it commeth to passe they beeing most valiant enemies that either we are ouercome or at the least in fight are foiled And therfore we are constrained to flie vnto the Lord and to craue his assistance therefore the eight effect of our predestination is the calling vpon God that in this fight he would giue vs ayd against the Deuill the world and the flesh For this is the propertie of the spirit which the elect haue to stir them vp to praier for the spirit it selfe maketh request for vs with gronings that cannot be vttered that is to say it mooueth vs to make request And because we are sonnes God hath sent the Spirit of his sonne into our hearts crying Abba Father And God biddeth vs cal vpon him in the day of tribulation promising to heare vs. From these proceedeth the ninth effect of predestination namely a perpetuall repentance for our daily slippes and a continuall desire to be bettered in godlinesse So that also for this cause chiefly we heartily desire to be dissolued out of this world and to be with Christ for this end that we might sinne no more For this is a thing proper to the elect of God euen now borne anew as we may see in the Apostle who speaketh thus in the name of all the regenerate O miserable man that I am who shall deliuer me from the bodie of this death And again I desire to be dissolued and to be with Christ. From this ninth effect proceedeth the tenth namely a desire that Christ may come and make an end of all our miseries and sinnes and perfectly restore his owne kingdome That this is proper to the elect the Apostle sheweth when he saith that they loue the comming of the Lord and Iohn bringeth in the spouse of Christ crying Come Lord Iesus come quickly Yea and Christ himselfe hath taught vs to pray Let thy kingdome come And because that they which pray on this wise are also heard according to Gods promise In the day of tribulation call vpon me and I will heare thee hence appeareth the eleuenth effect of Predestination true patience that is not onely true comfort but also a reioycing in aduersitie as the Apostle describeth it And therefore a certaine taking vp of courage and recouerie of strength against his enemies whereby it commeth to passe that all things turne to the saluation of the elect For the elect albeit they be often beaten downe in fight yet because Christ speedily sendeth ayd from heauen vnto them they rise vp couragiously and begin againe the fight against sinne and the deuill and all other the enemies of Christ and they fight so long till they be made conquerours and are assured of the victorie and of the crowne which assurance also is an effect of Predestination giuen to all the elect For what saith the Apostle shall we say to these things If God be on our side who can be against vs Thereforâ— our Lord Iesus teacheth that the elect can not be seduced and so perish no not by the cunning of Antichrist and his miracles And lastly hence appeareth that last effect of Predestination which we can obtaine in this life the gift of perseuerance vnto
Lazarus that he may dippe the tip of his finger in water and coole my tongue And if thou be one which hast care to order thy selfe in speech silence according to gods word oh doe it more For what a shame is it that men with the same tongue wherewith they confesse the faith and religion of Christ should by vaine and vngodly speech vtterly denie the power thereof And for thy better helpe herein I haue penned these few lines following concerning the Gouernment of the tongue Vse them for thy benefit and finding profit thereby giue glorie to God M. D. XCII Decemb. 12. W. Perkins OF THE GOVERNEMENT OF THE TONGVE CHAP. I. Of the generall meanes of ruling the Tongue THE gouernement of the tongue is a vertue pertaining to the holy vsage of the tongue according to GODS word And for the well-ordering of it two things are requisite a pure heart and skill in the language of Canaan The pure heart is most necessary because it is the fountaine of speech and if the fountaine be defiled the streames that issue thence can not be cleane And because the heart of man by nature is a bottomlesse gulfe of iniquitie two things are to be knowne first how it must be made pure then how it is alwaies afterward to be kept pure The way to get a pure heart is this First thou must seriously examine thy life and thy conscience for all thy sinnes past then with a heauie and bleeding heart confesse them to God vtterly condemning thy selfe Thirdly with deepe sighes and groanes of spirit crie vnto heauen to God the father in the name of Christ for pardon I say for pardon of the same sinnes as it were for life and death and that day and night till the Lord send downe from heauen a sweete certificate into thy perplexed conscience by his holy spirit that all thy sinnes are done away Now at the same instant in which pardon shall be graunted God likewise will once againe stretch forth that mightie hand of his whereby he made thee when thou wast not to make thee a new creature to create a new heart in thee to renue a right spirit in thee and to stablish thee by his free spirit For whome he iustifieth them also at the same time he sanctifieth The purified heart appeareth by these signes I. If thou feele thy selfe to be displeased at thine owne infirmities and corruptions and to droope vnder them as men doe vnder bodily sicknesse II. If thou begin to hate and to flie thine owne personall sinnes III. If thou feele a griefe and sorrow after thou hast offended God IV. If thou heartily desire to abstaine from all manner of sinne V. If thou be carefull to auoide all occasions and entisements to euill VI. If thou trauell and doe thine endeauour in euery good thing VII If thou desire and pray to God to wash and rinse thine heart in the blood of Christ. When the heart is pure to keepe it so is the speciall worke of faith which purifieth the heart Faith purifieth the heart by a particular applying of Christ crucified with all his merits Elisha when he went vp and lay vpon the dead child and put his mouth on his mouth and his eyes vpon his eyes and his hands vpon his hands and stretched himselfe vpon him the flesh of the child waxed warme Afterward Elisha rose and spread himselfe vpon him the second time then the child neezed seuen times and opened his eies So must a man by faith euen spread himselfe vpon the crosse of Christ applying handes and feete to his pierced handes and feete his wretched heart to Christs bleeding heart and then he shall feele himselfe warmed by the heat of Gods spirit and sinne from day to day crucified with Christ his dead heart quickened reuiued And this applying which faith maketh is done by a kind of reasoning which faith maketh thus Hath god of his mercie giuen his own sonne to be my Sauiour to shed his blood for me and hath he of his mercie graunted vnto me the pardon of all my sinnes I will therfore endeauour to keepe my heart and my life vnblameable that I doe not offend him hereafter in word or deede as I haue done heretofore The language of Canaan is whereby a man endued with the spirit of adoption vnfainedly calleth vpon the name of God in Christ and so consequently doth as it were familiarly talke and speake with God This language must needes be learned that the tongue may be well gouerned For man must first be able to talke with God before he can be able wisely to talke with man For this cause when men are to haue communication one with another they are first of all to bee carefull that they often make their praiers to God that hee would guide and blesse them in their speeches as Dauid did Set a watch O Lord before my mouth and keepe the doore of my lippes And againe O Lord open thou my lippes and my mouth shall shewe forth thy praise Where we may see that the mouth is as it were locked vp from speaking any good thing vntill the Lord open it And Paul hauing the gift of ordering his tongue in wonderful measure yet desireth the Ephesians to pray for him that vtterance might be giuē him and good reason because God ruleth the tongue CHAP. II. Of the matter of our speech THe gouernment of the tongue containeth two partes holy speech and holy silence In holy speech must be cōsidered the matter of our speech and the manner The matter is commonly one of these three either God our neighbour or our selues As concerning God this caueat must be remembred that the honourable titles of his glorious Maiestie be neuer taken into our mouthes vnlesse it bee vpon a weightie and iust occasion so as wee may plainely see that glorie will redound to him thereby and for this cause the third commandement was giuen that men might not take vp the name of God in vaine that is rashly and lightly And therefore lamentable and fearefull is the practise euerie where For it is a common thing with men to beginne their speech and to place titles of Gods most high Maiestie in the fore-front almost of euery sentence by saying O Lord O God! O good God! O mercifull God! O Iesu O Christ c. If a mā be to say any thing he will not say Yea or Nay but O Lord yea or O Lord nay If a man be to reprooue his inferiour he will presently say O Lord haue mercy on vs what a slowbacke art thou what a lie is this c. An earthly Prince if hee should haue his name so tossed in our mouthes at euery worde would neuer beare it and how shall the euerliuing God suffer it nay how can hee suffer it I say no more but thou with thy selfe thinke how for in the third commandement the punishment is set down That he will
returne to my place till they acknowledge their fault and seeke me in their affliction will they seeke me diligently And the Israelites say My soule had them many afflictions in remembrance and is humbled in me Example of Manasses And wheÌ„ he was in tribulation he praied to the Lord his God and humbled himselfe greatly And Dauid saith It is good for me that I haue beene afflicted that I might learne thy statutes CHAP. III. Howe Repentance is wrought REpentance is wrought in the heart by certaine steps and degrees First of all a man must haue knowledge of foure things namely of the law of god of sinne against the lawe of the guilt of sinne and of the iudgement of God â—gainst sinne which is the eternall wrath of God Then in the second place must follow the Application of the former knowledge to a mans owne person by the worke of the conscience assisted by the holy Ghost which for that cause is called the spirit of bondage and this application is made in a forme of reasoning called a practical syllogisme on this manner The breaker of the lawe is guiltie of eternall death saith the minde But I am a breaker of the lawe of God saith the conscience as a witnesse and an accuser Therefore I am guilty of eternall death saith the same conscience as a iudge Thirdly from this application thus made ariseth feare and sorrow in respect of Gods iudgements against sinne commonly called the sting of the conscience or penitence and the compunction of heart Now this compunction vnlesse it be delayed by the comforts of the Gospell brings men to desperation and to eternall damnation Therefore he that wil repent to life euerlasting must goe foure steps further First he must haue knowledge of the gospel and enter into a serious consideration of the mercy of God therein reuealed Then must follow the application of the former knowledge by the conscience renewed and assisted by the spirit of adoption on this manner He that is guiltie of eternall death if he denie himselfe and put his affiance on the death of Christ shall haue righteousnesse and life eternall saith the minde enlightned by the knowledge of the Gospell But I beeing guiltie of eternall death denie my selfe and put all my affiance in the death of Christ saith the conscience renued by the spirit of adoption Therefore I shall haue righteousnesse and life euerlasting by Christ. Thirdly after this application there followes ioy and sorrow ioy because a mans sinnes are pardoned in Christ sorrow because a man by his sinnes hath displeased him which hath beene so louing and mercifull a God vnto him Lastly after this godly sorrow â—ollowes Repentance called a Transmentatation or turning of the minde whereby a man determines and râ—solues with himselfe to sinne no more as he hath done but to liue in newnes of life CHAP. IV. Of the parts of Repentance REpentance hath two parts Mortification and Rising to newnes of life MortificatioÌ„ is the first part of repeÌ„tance which coÌ„cerns turning froÌ„ sin Men turne from sinne when they doe not onely abstaine from actuall sin but also vse all meanes wherby they may both weaken and suppresse the corruption of nature Chirurgions when they must cut off any part of the bodie vse to lay plaisters to it to mortifie it that beeing without sense and feeling it may be cut off with lesse paine In the same manner we are to vse all helps remedies prescribed in the worde which serue to weakeÌ„ or kill sinne that in death it may be abolished And it must not seeme strange that I say wee must vse meanes to mortifie our owne sinnes For howesoeuer by nature we can not doe anything acceptable to God yet beeing quickened and mooued by the holy Ghost we stirre and mooue our selues to doe that which is truely good And therefore repentant sinners haue grace in them whereby they mortifie their own sinnes Paul saith I beate downe my bodie and bring it in subiection And they which are Christs haue crucified the flesh with the affections and lusts thereof And Mortifie therefore your earthly members fornication vncleannesse the inordinate affection euil coÌ„cupiscence and couetousnesse And If any man purge himselfe from these he shall be a vessell vnto honour And S. Iohn saith Euery one which hath this hope in him purgeth himselfe euen as he is pure And he which is begotten of God preserueth himselfe and the wicked one toucheth him not Mortification hath three parts A purpose in mind an inclination in will and an indeauour in life and conuersation to leaue all sinne Rising to newnesse of life is the second part of repentance concerning sincere obedience to God And it hath also three parts The two first are a resolution in the mind and an inclination or lust in the will to obey God in all things Barnabas exhorts them of Antiochia that with purpose of heart they would cleane vnto the Lord. Examples of both these are many in Scriptures Of Ioshua If it seeme enill vnto you to serue the Lord choose you thiâ— daie whome you will serue whether the gods which your fathers serued or the gods of the Amorites c. but I my houshold wil serue the Lord. Of Dauid O Lord thou art my portion I haue determined to keep thy commandements And I haue sworne and will performe it that I will keepe thy righteous iudgements And When thou saidst seeke my face mine heart answered vnto thee O Lord I will seeke thy face And I haue applied mine heart to fulfil thy statutes alwaies euen to the end The third part is an indeauour in life and conuersation to obey God Example of Paul And herein I take paines to haue alwaies a cleare conscience towards God and towards men Of Dauid I hauâ— respect to all thy commandements And I haue chosen the waie of trueth and thy iudgements haue I laid before me And I haue cleaued to thy testimonies And direct me in the path of thy commandements for therein is my delight No man must here thinke that a repentant sinner fullfils the lawe in his obedience for their best works are faultie before God And wheras the faithful in scriptures are said to be perfect we must knowe that there be two degrees of perfection perfection in substance and perfection in the highest degree Perfection is substance is when a man doth sincerely endeauour to performe perfect obedience to God not in some but in all his commaundements And this is the onely perfection that any man can haue in this life A Christian mans perfection is to bewaile his imperfection his obedience more consists in the good will then in the worke and is more to be measured by the affection then by the effect CHAP. V. Of the degrees of Repentance REpentance hath two degrees It is either ordinarie or extraordinarie Ordinarie repentance is that which euery christian is to performe euery day for as men
to me a sinner As for confession of sinne to men it is not to be vsed but in two cases First when some offence is done to our neighbour secondly when ease and comfort is sought for in trouble of conscience The third dutie in the practise of Repentance is Deprecation whereby we pray to God for the pardon of the sinnes which haue beene confessed with contrition of heart with earnestnes and constancie as for the weightiest matter in the world And here we must remember to behaue our selues to God as the poore prisoner doth at the barre who when the iudge is about to giue sentence cries vnto him for fauour as for life and death And we must doe as the cripple or lazar man in the way sit downe vnlappe our legges and armes and shew the sores of our sinnes crying to God continually as they doe Looke with your eye and pitie with your heart that we may find mercie at Gods hands as they get almes at the hands of passengers Thus Oseah instructeth the people O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie take vnto you wordes and turne vnto the Lord and say vnto him Take away all iniquitie and receiue vs graciously so we will render thee the calues of our lippes Of Daniel We doe not present our supplication before thee for our owne righteousnes but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne names sake O my God Of Dauid Haue mercie vpon me O God according to thy louing kindnes according to the multitude of thy compassions put away mine iniquities The last dutie is to pray to God for grace and strength whereby we may be inabled to walke in newnesse of life Of Dauid Behold I desire thy commandements quicken me in thy righteousnesse And Teach me to doe thy will for thou art my God let thy good spirit lead me into the land of righteousnesse CHAP. VIII Of legall motiues to Repentance MOtiues to Repentance are either Legall or Euangelicall Legall are such as are borrowed from the law and they are three especially The first is the miserie and cursed estate of euery impenitent sinner in this life by reason of his sinnes His miserie that I may expresse it to the conceit of the simplest is seuen-fold 1. within him 2. before him 3. behind him 4. on his right hand 5. on his left hand 6. ouer his head 7. vnder his feete His miserie within him is two-fold The first is a guiltie conscience which is a very hel vnto the vngodly man For he is like a silly prisoner the conscience like a gayler which followes him at the heeles and dogges him whither soeuer he goes to the end he may see and obserue all his sayings and doings It is like a register that sits alwaies with the pen in his hand to record and inroll all his wickednes for euerlasting memorie It is a little iudge that fittes in the middle of a man euen in his very heart to arraigne him in this life for his sins as he shall be arraigned at the last iudgement Therefore the pangs terrours and feares of all impenitent persons are as it were certaine flashings of the flames of hell fire The guiltie conscience makes a man like him which lies on a bedde that is too strait and the couering too short who would with all his heart sleepe but can not Belshazzar when he was in the midst of his mirth seeing the hand writing on the wall was smitten with great feare so as his coūtenance changed and his knees smote together The second euill within man is the fearefull slauerie and bondage vnder the power of Satan the prince of darknesse in that his minde will and affectictions are so knit and glued to the will of the deuill that he can doe nothing but obey him and rebell against God And hence Satan is called the prince of this world which keepes the hold of the heart as an armed captaine keepes a skonse or castle with watch and ward The miserie before man is a dangerous snare which the deuill laies for the destruction of the soule I say it is dangerous because he is in setting of it twentie or fourtie yeares before he strikes when as God knowes men doe little thinke of it It is made of three cordes with the first he brings men into his snare and that he doth by couering the miserie and the poison of sinne and by painting out to the eye of the minde the deceitfull profits and pleasures thereof With the second he hopples and insnares them for after that a man is drawne into this or that sinne the deuill hath so sugered it ouer with fine delights that he cannot but needes must liue and lie in it By the third he drawes the snare and indeauours with all his might to breake the necke of the soule For when he seeth a fit opportunitie especially in grieuous calamities and in the houre of death he takes away the vizar of sinne and shewes the face of it in the true forme as ougly as himselfe then withall he begins as we say to shew his hornes then he rageth in terrifying and accusing that the soule of man may be swallowed vp of the gulfe of finall despaire The miserie behind him is the sinnes past The Lord saith to Cain If thou doest not well sinne lieth at the doore Where sinne is compared to a wilde beast which followes a man whither soeuer he goeth and lieth lurking at his heeles And though for a time it may seeme to be hurtlesse because it lies asleepe yet at length vnlesse men repent it will rise vp seaze on them rende out the very throates of their soules Iob in his affliction saith Thou writest bitter things against me and makest me possesse the sinnes of my youth And Dauid praieth Forgiue me the sinnes of my youth If the memorie of sinnes past be a trouble to the godly man oh what a racke what a gybbet will it be to the heart of him that wants grace The miserie on the right hand is prosperitie and ease which by reason of mans sinnes is an occasion of many iudgements In it men practised the horrible sinnes of Sodome it puffes vp the heart with deuillish pride so as men shall thinke themselues to be as God himselfe as Senacherib Nebuchadnezzar Antiochus Alexander Herod Domitian did It steales away mans heart from God and quenches the sparkes of grace As the Lord complaineth of the Israelites I spake vnto thee when thou wast in prosperitie but thou saidest I will not hear this hath beene thy manner from thy youth It is like the Iuie that embraces the tree and windes round about it but yet drawes out the iuice and life of it Hence is it that many turne it to an occasion of their destruction Salomon saith Prosperitie of fooles destroyeth them
When the milt swells the rest of the bodie pines away and when the heart is puft with pride the whole man is in danger of destruction The sheep that goes in the best pasture soonest comes to the slaughter-house and the vngodly man fattes himselfe with continuall prosperitie that he may the sooner come to his owne damnation The miserie on the left hand is aduersitie which stands in all maner of losses and calamities in goods friends good name and such like Of this read at large Deut. 28. The miserie ouer his head is the wrath of God which he testifies in all maner of iudgements from heauen in daunger of which euery impenitent sinner is euery houre And the danger is very great The Scripture saith It is a fearefull thing to fall into the hands of the liuing God He hath store-houses full of all manner of iudgements and they watch for secure sinners that they can not scape Gods wrath is as a fire making hauocke and bringing to naught whatsoeuer it lights on yea because he is slow to anger therefore more terrible as a man therefore staies his hand for a time that he may lift it higher and fetch a deeper blow When the dumbe creatures melt as waxe and vanish away at his presence when he is angrie as the hugh mountaines and rockes doe fraile man must neuer looke to stand If the roaring of a lyon make men afraid and the voice of thunder be terrible oh how exceedingly should all be astonished at the threatnings of God! The miserie vnder his feete is hell fire for euery man till he repent is in as great danger of damnation as the traitour apprehended of hanging drawing and quartering A man walking in his way falls into a deepe dungeon that is full of ougly serpents and noysome beasts in his fall he catches hold of a twig of a tree that growes at the mouth of the dungeon and hangs by it afterward there comes a beast both leane and hungerbitten which hauing cropt the whole tree is euer and an on knapping at the twig on which he hangs Now what is the danger of this man surely he is like to fall into the pit ouer which he hangs Well this man is euery impenitent sinner the pit is hell prepared for the deuill and his angels the twigge is the brickle and fraile life of man the hungerbitten beast is death that is readie euery houre to knappe our life a sunder the danger is fearefull for man hanging as it were ouer the mouth of hell when life is ended vnlesse he vse good meanes before he die he then falls to the very bottome of it If this be the miserie wherewith the carelesse man is â—ieged and compassed about euery way and that for his sinnes why doe men lie in the dead sleepe of securitie O! it stands them in hand to take vp the voyce of bitter lamentation and for their offences to howle after the manner of dragons If men could weepe nothing but teares of blood for their sinnes if they could die a thousand times in one day for very griefe they could neuer be grieued enough for their sinnes The second motiue to draw men to repentance is the consideration of the wretched estate of an impenitent sinner in his death which is nothing but the wages and allowance that he receiues for his sinne and it is the very suburbes or rather the gates of hell S. Paul compares death to a Scorpion who caries a sting in his taile which is sinne Now then when impenitent and prophane persons die then comes this scorpion and gripes them with her legs and stabs theÌ„ at the heart with her sting Wherfore the best thing is before death come to vse meanes to pull out the sting of death And nothing will doe it but the blood of Christ let men therefore breake off their sinnes by repentance let them come to the throne of grace and crie yea let them fill heauen and earth with cries for mercie Oh! pray pray for the pardon of thine owne personall and particular sinnes If thou obtaine but one drop of Gods speciall mercie in Christ all daunger is past For death hath lost his sting and then a man without danger may put an ougly Serpent in his bosome The third motiue is the consideration of his estate after death When the day of the last iudgement shall be he must be brought and set before the tribunall seat of Christ he shall not be able to escape or hide himselfe then the books shall he brought out and all his sinnes shall be discouered before Gods Saints and Angels the deuill and his owne conscience shall accuse him none shall be aduocate to plead his cause he himselfe shall be speechlesse he shall at length heare that dreadfull sentence of damnation Goe ye cursed into hell prepared for the deuill and his angels This thing might mooue the vilest Atheist in the world to leaue his wicked waies and come to amendment of life We see the strongest theefe that is when he is ledde in the way from the prison to the barre leaues his theeuing and behaues himselfe orderly And in deede if he would then cut a purse it were high time that he were hanged All men by nature are traytours and malefactours against God whiles we liue in this world we are in the way going to the barre of Gods iudgement The whâ—ele of the heauens turnes one bout euery day and windes vp somewhat of the threed of our life whether we sleepe or wake we are alwaies comming nearer our ende wherefore let all men daily humble themselues for their sinnes and pray vnto God that he would be reconciled vnto them in Christ and let them endeauour themselues in obedience to all Gods commandements both in their liues and callings Againe after the last iudgement there remaines death eternall appointed for him which standes in these three things I. A separation from all ioy and comfort of the presence of God II. Eternall fellowship with the deuill and all his angels III. The feeling of the horrible wrath of God which shall seaze vpon bodie soule and conscience and shall feede on them as fire doth on pitch and brimstone and torment them as a worme crawling in the bodie and gnawing on the heart they shall alwaies be dying and neuer dead alwaies in woe and neuer in ease And this death is the more grieuous because it is euerlasting Suppose the whole world to be a mountaine of sand and that a bird must carrie from it but one mouthfull of sand euery thousand yeares many innumerable thousands of yeares will be expired before shee will haue carried away the whole mountaine well if a man should stay in torment so long and then haue an ende of his woe it were some comfort but when the bird shall haue carried away the mountaine a thousand times alas alas a man shall be as farre from the end of his anguish and torment as euer
but were preuented by death and shall neuer repent II. The longer a man liues in any sinne the greater danger because by practise sinne gets heart and strength Custome is of such force that that which men vse to doe in their life time the same they doe and speake when they are dying One had three poundes owing him to bee paid three seuerall yeares when he was dying nothing could be got of him but three yeres three poūds Againe by deferring repentance men treasure vp wrath against the daie of wrath If a malefactor for his punishment should be appointed euery daie to carrie a sticke of woode to an heap to burne him twentie yeares after it must needs be an exceeding great punishment and miserie and this is the case of euerie sinner who neglecting repentance from daie to daie doth thereby imploy himselfe in heaping vp the coles of Gods wrath to burn his soule in hell when the daie of death comes III. The more the time is prolonged the harder it is to repent the longer a man goes in his sicknesse without phisicke the harder is the recouerie And where the deuill dwels long he will hardly be remooued The best waie to kill a serpent is to crush it in the head when it is young IV. It is as meat and drinke to the deuil to see men liue in their sinnes deferring repentance as on the contrary there is great ioy among the angels of God in heauen when a sinner doth repent V. Late repentance is seldome or neuer true repentance For if a man repent when he can not sinne as in former time as namely in death then hee leaues not sinne but sinne leaues him wherefore the repentance which men frame to themselues when they are dying it is to be feared least it die with thē And it is verie iust that he should bee contemned of God in his death who contemned God in his life Chrysostom saith that the wicked man hath this punishment on him that in dying hee should forget himselfe who when he was liuing did forget God VI. We are with Abel to giue vnto God in sacrifice euen the fat of our flocke nowe they which deferre repentance to the ende doe the contrarie Late repenters offer the slower of their youth to the deuill and they bring the lame broken sacrifice of their old age to God CHAP. XI OF CERTAINE CASES IN Repentance I. Case of a Reuolt WHether a man that hath professed Christ and his religion yet afterward in persecution denies Christ and forsweares the religion may repent and be saued Answere It is a grieuous estate yet a man may come to repentance afterward Manasses fell away to idolatrie and witchcraft and yet was receiued to mercie So did wise Salomon and yet no doubt recouered is receiued to life euerlasting My reason is because God vouchsafed him to be a penman of some parts of holy Scripture And the scriptures were written not by such as were men of God onely but by such as were holy men of God Peter denied Christ of knowledge against his owne conscience and that with cursing and banning and yet came to repentāce afterward as appeares by the testimonie of Christ I haue praied for thee that thy faith faile not therefore when thou art conuerted strengthen thy brethren Obiect I. Mat. 10.33 Whosoeuer shall denie me before men him will I denie before my father which is in heauen Ans. The place is onely to be vnderstood of such a deniall of Christ which is finall Obiect II. Heb. 6.4 It is impossible that they which were once lightened haue tasted of the heauenly gift c. if they fal away should be renued by repentance And Heb. 10.26 If we sinne willingly after that we haue receiued the knowledge of the trueth there remaines no more sacrifice for sinne Ans. These places must bee vnderstood of the sin which is to death in which mē of desperate malice against Christ vniuersally and wholly fall away from religion For the H. Ghost saith not if they fall but if they fall away And it is added that they crucifie the sonne of God and make a mocke of him that they trample vnder foote the sonne of God that they account the blood of the newe testament an vnholy thing that they despise the spirit of God And the word translated willingly imports somewhat more namely to sinne because a man will that is wilfully The like answere is to be giuen to the question whereby it is demanded whether men ouertaken with the vnnaturall sinnes mentioned Rom. 1.24,25,26 may come to repentance afterward or no namely that although the sinnes be hainous and capitall yet the grace of repentance is not denied as appeares in the example of the Corinthians 1. Cor. 6.9 10,11 VVHether the child of God after repentance for some grieuous sinne doe fall into the same againe and come to repentance the second time Ans. The case is dangerous as wee may see by comparison in the bodie If one fall into the relapse of an ague or any other strong disease it may cost him his life and the recouerie will bee verie hard Christ said to the man that had bin sicke eight and thirtie yeres after that he had healed him Behold thou art whole sinne no more least a worse thing befall thee And the vncleane spirit returning takes to him other seauen spirits worse then himselfe Indeede we finde no particular example of recouerie after a relapse in the scriptures yet no doubt a recouerie may be Reasons are these I. Promise is made of remission of sins in Christ without any tearme of time without any limitation to any number or kinds of sinne saue onely the blasphemy against the H. Ghost Therefore there may be a repentance and saluation after a relapse II. Christ tels Peter that he must forgiue not til seuen times only which peraduenture he thought to be very much but seuentie seuen times and that in one daie if one returne seuentie times and say it repents me Now if we must do this which haue not so much as a drop of mercie in vs in comparison of God hee will no doubt often forgiue euen for one sinne if men will returne and say it repents me considering that with him is plentifull redemption and he is much in sparing III. Case of Restitution VVHether hee that repents is to make restitution if hee haue taken any thing wrongfully from his neighbour Ans. Yea Zacheus when hee repented and receiued Christ gaue halfe of his goods to the poore and if hee had taken any thing by forged cauillation he restored it foure folde It is but a bad practise when a man on his death bed will verie deuoutly bequeath his soule to God and his goods euill gotten as his conscience wil often crie in his eare to his children and friendes without either restitution or amends making Quest. But what if a man be not able to
God a member of Christ in respect of coniunction with him and shall be restored to his former estate after serious repentance And God permits these foiles for weightie causes first that men might be abashed and confounded in themselues with the consideration of their vile natures and learne not to swell with pride because of Gods grace Paul â—aith thâ—t after he had beene rapt into the third heauen the angel Satan was sent to buâ—fet him and as we say to beate him blacke and blew that he might not be exalted out of measure The second that we may learne to denie our selues cleâ—ue vnto the Lord froÌ„ the bottom of our hearts Paul saith that he was sick to death that he might not trust in himselfe but in God who raiseth the dead Thus much of the manner of the combat now followes the cause of it The cause is the contrarietie that is betweene the flesh and the spirit As Paul saith The wisdome of the flesh is enmitie to God Hence we are taught that since the fall there is no free-will in man in spirituall matters concerning either the worship of God or life euerlasting For flesh is nothing else but our naturall disposition and man is nothing else but flesh by nature for the spirit comes afterward by grace and the flesh is flatte contrarie to the spirit which makes vs doe that which is pleasing vnto God Wherefore the will naturally is a flat bondslaue vnto sinne Againe hence we may learne that it is not an easie matter to practise religion which is to liue according to the spirit to which our naturall disposition is as contrarie as fire to water wherefore if we will obey God we must learne to force our natures to the duties of godlines yea euen sweate and take paines therein Lastly here we may learne the nature of sinne The spirit is not a substance but a qualitie and therefore the flesh which is nothing else but originall sinne and is contrarie to the spirit must also be a qualitie for such as the nature of one contrarie is such is the other There is in euery man the substance of bodie and soule this can not be sinne for then the spirit also should be the substance of man There is also in the substance the faculties of bodie and soule and they can not be sinne for then euery man should haue lost the faculties of his soule by Adams fall Lastly in the faculties there is a contagion or corruption which carieth them against the law and that is properly sinne and the flesh which is contrarie to the spirit The fourth point is touching the persons in whome this combate is Paul shewes who they are when he saith So that ye can not c. where it appeares that such as haue this combat in them must be as the Galatians men iustified and sanctified and yet not all such but onely they that be of yeares for the infants of the faithfull howsoeuer we must repute them to belong to the kingdome of heauen and therefore to be iustified and sanctified yet because they doe not commit actuall sinne they want this combat of the flesh and spirit which stands in action As for those which be vnregenerate they neuer felt this fight If any say that the worst man in the world when he is about to commit any sinne hath a strife and fight in him It is true indeede but that is an other kinde of combat which is betweene the conscience and the heart The conscience on the one part terrifying the man from sinne the will and the affections hailing and pulling him thereunto the will and the affections wishing and desiring that sinne were no sinne and Gods commandement abolished whereas contrariwise the conscience with a shrill voice proclaimes sinne to be sinne This fight was in Pilate who by the force of his conscience feared to condemne Christ and yet was willing and yeelded to condemne him that he might please the people Furthermore this combat is in the regenerate but during the time of this life For they which are perfectly sanctified feele no strife If any shall say that this combat was in Christ when he said Father if it be thy will let this cuppe passe from me yet not my will but thine be done Indeede here is a combat but of an other sort namely the fight of two diuerse desires the one was a desire to doe his fathers will in suffering the death of the crosse the other a naturall desire which was no sinne but a meere infirmitie of humane nature whereby he in his manhood desires as the manner of nature is to seeke the preseruation of it selfe to haue the cursed death of the crosâ—e remooued from him The fifth point is the effect of this combat which is to make the man regenerate that he can not doe the things which he would and this must be vnderstood in things both good and euill And first he can not doe the euill which he would for two causes First because he can not commit sinne at what time soeuer he would Saint Iohn saith He that is borne of God sinneth not neither can he sinne because he is borne of God that is he can not sinne at his pleasure or when he will Ioseph when he was assaulted by Putiphars wife to adulterie because the grace of God abounded in him whereby he answered her saying Shall I doe this and sinne against God he could not then sinne Lot because his righteous heart was grieued in seeing and hearing the abominations of Sodom could not then sinne as they of Sodom did Hence it appeares that such persons as liue in the daily practise of sinne against their own consciences though they be professours of the true religion of Christ haue no soundnes of grace in them Secondly the man regenerate can not sinne in what manner he would and there be two reasons thereof First he can not sinne with full consent of will or with all his heart because the will so farre forth as it is regenerate resisteth and and draweth backe yea euen then when a man is carried headlong by the passions of the flesh he feeles some contrarie motions of a regenerate conscience It is a rule that sinne doth not raigne in the regenerate For so much grace as is wrought in the minde will affections so much is abated proportionally of the strength of the flesh Wherefore when he commits any sinne he doth it partly willingly and partly against his will As the marriners in the tempest cast Ionas into the sea willingly for otherwise they had not done it and yet against their wills too which appeares because they praied and cast their goods out of the shippe and laboured in the rowing against the tempest and that very long before they cast him out And herein lies the difference betweene two men committing one and the same sinne the one of them beeing regenerate the other vnregenerate For the latter sinnes
himselfe as hee testifieth of himselfe in the prophet Esai I make peace and create euill Nowe euill is of three sortes naturall morall materiall Naturall euill is the destruction of that order which God set in euery creature by the creation Morall euill is the want of that righteousnesse and vertue which the lawe requires at mans hand and that is called sinne Materiall euill is any matter or thing which in it selfe is a good creature of God yet so as by reason of mans fall it is hurtfull to the health and life of man as henbane wolfebane hemlocke and all other poisons areâ— Nowe this saying of Esai must not be vnderstood of morall euills but of such as are either materiall or natural to the latter of which death is to be referred which is the destruction or abolishment of mans nature created The procurer of death is man not God in that man by his sinne and disobedience did pull vpon himselfe this punishment Therefore the Lord in Oseah O Israel one hath destroyed thee but in me is thine helpe Against this it may bee obiected that man was mortall in the estate of innocency before the fall Answere The frame and composition of mans bodie considered in it selfe was mortall because it was made of water and earth and other elements which are of themselues alterable and changeable yet if wee respect that grace and blessing which God did vouchsafe mans bodie in his creation it was vnchangeable and immortall and so by the same blessing should haue continued if man had not fallen and man by his fall depriuing himselfe of this gift and blessing became euery way mortall Thus it appeares in part what death is yet for the better clearing of this point we are to consider the difference of the death of a man and of a beast The death of a beast is the totall and finall abolishment of the whole creature for the bodie is resolued to his first matter and the soule arising of the temperature of the bodie vanisheth to nothing But in the death of man it is otherwise For though the bodie for a time be resolued to dust yet must it rise againe in the last iudgement and become immortall and as for the soule it subsisteth by it selfe out of the bodie and is immortall And this beeing so it may be demaunded how the soule can die the second death Answ. The soule dies not because it is vtterly abolished but because it is as though it were not and it ceaseth to be in respect of righteousnesse and fellowship with God And indeede this is the death of all deaths when the creature hath subsisting and beeing and yet for all that is depriued of all comfortable fellowship with God The reason of this difference is because the soule of a man is a spirit or spirituall substance whereas the soule of a beast is no substance but a naturall vigour or qualitie and hath no beeing in it selfe without the bodie on which it wholly dependeth The soule of man contrariwise beeing created of nothing and breathed into the bodie and as well subsisting forth of it as in it The kindes of death are two as the kindes of life are bodily and spirituall Bodily death is nothing else but the separation of the soule from the bodie as bodily life is the coniunction of bodie and soule and this death is called the first because in respect of time it goes before the second Spirituall death is the separation of the whole man both in bodie and soule from the gracious fellowship of God Of these twaine the first is but an entrance to death and the second is the accomplishment of it For as the soule is the life of the bodie so God is the life of the soule and his spirit is the soule of our soules and the want of fellowship with him brings nothing but the endlesse and vnspeakable horrours and pangs of death Againe spirituall death hath three distinct and seuerall degrees The first is when a man that is aliue in respect of temporall life lies dead in sinne Of this degree Paul speakes when he saith But shee that liueth in pleasure is dead while shee liueth And this is the case of all men by nature who are children of wrath and dead in sinnes and trespasses The second degree is the very ende of this life when the bodie is laid in the earth and the soule descends to the place of torment The third degree is in the day of iudgement when the bodie and soule meete againe and goe both to the place of the damned there to be tormented for euer and euer Hauing thus found the nature and differences and kinds of death it is more then manifest that the text in hand is to be vnderstood not of the spirituall but of the bodily death because it is opposed to the birth or natiuitie of man The words then must carrie this sense The time of bodily death in which the bodie and soule of man are seuered asunder it is better then the time in which one is brought into the world Thus much of the first point nowe followeth the second and that is howe this can be true which Salomon saith that the day of death is better then the daie of birth I make not this question to call the Scriptures into controuersie which are the trueth it selfe but I doe it for this ende that wee might without wauering bee resolued of this which Salomon auoucheth For there may be sundrie reasons brought to the contrarie Therefore let vs handle the question the reasons or obiections which may be alleadged to the contrarie may all bee reduced to sixe heades The first is taken from the opinion of wise men who thinke it the best thing of all neuer to be borne and the next best to die quickely Nowe if it bee the best thing in the worlde not to bee borne at all then it is the worst thing that can bee to die after a man is borne Answere There bee two sortes of men one that liue and die in their sinnes without repentance the other which vnfamedly repent and beleeue in Christ. Nowe this sentence may bee truely auouched of the first of whome wee may say as Christ said of Iudas It had beene good for him that hee had neuer beene borne But the saying applied to the second sort of men is false For to them that in this life turne to God by repentance the best thing of all is to be borne because their birth is a degree of preparation to happinesse and the next best is to die quickly because by death they enter into possession of the same their happinesse For this cause Balaam desired to die the death of the righteous Salomon in this place preferres the daie of death before the day of birth vnderstanding that death which is ioined with godly life or the death of the righteouâ— The second obiection is taken from the testimonies of Scripture Death is
the wages of sinne Rom. 6.22 it is an enemie of Christ 1. Cor. 15. and the curse of the law Hence it seemes to follow that in and by death mē receiue their wages and paiment for their sinnes that the daie of death is the dolefull daie in which the enemie preuailes against vs that he which dieth is cursed Ans. Wee must distinguish of death it must be considered two waies first as it is by it selfe in his owne nature secondly as it is altered and changed by Christ. Now death by it selfe considered is indeed the wages of sinne an enemie of Christ and of all his members and the curse of the law yea the verie suburbs gates of hell yet in the second respect it is not so For by the vertue of the death of Christ it ceaseth to be a plague or punishment of a curse it is made a blessing and is become vnto vs a passage or mid-waie betweene this life and eternall life and as it were a little wicket or doore whereby wee passe out of this worlde and enter into heauen And in this respect the saying of Salomon is most true For in the daie of birth men are borne and brought forth into the vale of miserie but afterward when they goe hence hauing death altered vnto them by the death of Christ they enter into eternall ioy and happines with all the Saints of God for euer The third obiection is taken from the examples of most worthie men who haue made their praiers against death As our Sauiour Christ who praied on this manner Father if it bee thy will let this cuppe passe from mee yet not my will but thy will bee done And Dauid praied Returne O Lord deliuer my soule saue me for thy mercies sake for in death there is no remembrance of thee in the graue who shall praise thee And Ezechiah when the Prophet Esai bad him set his house in order and tolde him that he must die wept sore and that in respect of death Nowe by the examples of these most worthie men yea by the example of the sonne of God himselfe it may seeme that the daie of death is the most terrible and dolefull daie of all Ansvvere When our Sauiour Christ praied thus to his father hee was in his agonie and hee then as our Redeemer stoode in our roome and steade to suffer all things that wee should haue suffered in our owne persons for our sinnes and therefore hee praied not simplie against death but against the cursed death of the crosse and hee feared not death it selfe which is the separation of bodie and soule but the curse of the lawe which went with death namely the vnspeakable wrath and indignation of God The first death troubled him not but the first and second ioyned togither Touching Dauid when hee made the sixt psalme hee was not onely sicke in bodie but also perplexed with the greatest temptation of all in that hee wrestled in conscience with the wrath of God as appeares by the words of the text where he saith Lord rebuke me not in thy wrath And by this wee see that hee praied not simply against death but against death at that instant when hee was in that grieuous temptation For at other times he had no such feare of death as hee himselfe testifieth saying Though I should walke through the valley of the shadowe of death I will feare no euil Therefore he praied against death only as it was ioyned with the apprehension of Gods wrath Lastly Ezechiah praied against death not onely because hee desired to liue and doe seruice to God in his kingdome but vpon a further and more speciall regard because when the prophet brought the message of death hee was without issue and had none of his owne bodie to succeede him in his kingdome It will be said what warrant had Ezechiah to praie against death for this cause Ansvvere His warrant was good for God had made a particular promise to Dauid and his posteritie after him that so long as they feared God and walked in his commandements they should not want issue to sitte vpon the throne of the kingdome after them Nowe Ezechiah at the time of the Prophets message remembering what promise God had made and howe hee for his part had kept the condition thereof in that hee had walked before God with an vpright heart and had done that which was acceptable in his sight hee praied against death not so much because hee feared the danger of it but because he wanted issue This praier God accepted heard and he added fifteene yeares vnto his daies two yeares after gaue him Manasses The fourth obiection is this that those which haue beene reputed to bee of the better sort of men oftentimes haue miserable endes for some end their daies despairing some rauing and blaspheming some strangely tormented it may seeme therefore that the daie of death is the daie of greatest woe and miserie To this I answere first of all generally that we must not iudge of the estate of any man before God by outward things whether they bee blessings or iudgements whether they fall in life or death For as Salomon saith all things come alike to all and the same condition is to the iust and the wicked to the good to the pure to the polluted to him that sacrificeth to him that sacrificeth not as is the good so is the sinner hee that sweareth as hee that feareth a◠oath Secondly I answer the particulars which bee alleadged on this manner And first of all touching despaire it is true that not onely wicked and loose persons despaire in death but also repentant sinners who oftentimes in their sickenesse testifie of themselues that beeing aliue and lying in their beds they feele themselues as it were to be in hell and to apprehend the verie pangs and torments thereof And I doubt not for all this but that the child of God most deare vnto him may through the gulfe of desperation attaine to euerlasting happines This appeares by the manner of Gods dealing in the matter of our saluation All the workes of God are done in and by their contraries In the creation all things were made not of something but of nothing cleane contrarie to the course of nature In the worke of Redemption God giues life not by life but by death and if we consider aright of Christ vpon the crosse wee shall see our paradise out of paradise in the midst of hell For out of his owne cursed death doth he bring vs life and eternall happinesse Likewise in effectuall vocation when it pleaseth God to conuert and turne men vnto him hee doeth it by the meanes of the Gospel preached which in reason should driue all men from God For it is as contrarie to the nature of man as fire to water and light to darkenes and yet for all this though it be thus against the disposition and heart of
conscience with other gifts of Gods spirit which are the earnest of their saluation The second degree is in this life when the bodie goes to the earth and the soule is carried by the Angels into heauen The third is in the ende of the world at the last iudgement when bodie and soule reunited doe ioyntly enter into eternall happines in heauen Now of these three degrees death it selfe being ioyned with the feare of God is the second which also containeth in it two worthie steppes to life The first is a freedome from all miseries which haue their ende in death For though men in this life are subiect to manifold daungers by sea and land as also to sundrie aches paines and diseases as feauers and consumptions c. yet when death comes there is an ende of all Againe so long as men liue in this world whatsoeuer they be they doe in some part lie in bondage vnder originall corruption and the reâ—nants thereof which are doubtings of Gods prouidence vnbeleefe pride of heart ignorance couetousnesse ambition enuie hatred lust and such like sinnes which bring forth fruits vnto death And to be in subiection to sinne on this manner is a miserie of all miseries Therefore Paul when he was tempted vnto sinne by his corruption calls the very temptation the buffets of Sathan and as it were a pricke or thorne wounding his flesh and paining him at the very heart Againe in another place wearied with his owne corruptions he complaines that he is sold vnder sinne and he cries out O miserable man that I am who shall deliuer me from this bodie of death Dauid saith that his eyes gushed out with riuers of teares when other men sinned against God how much more then was he grieued for the sinnes wherewith he himselfe was ouertaken in this life And indeede it is a very hell for a man that hath but a sparke of grace to be exercised turmoiled and tempted with the inborne corruptions and rebellions of his owne heart and if a man would deuise a torment for such as feare God and desire to walke in newnesse of life he can not deuise a greater then this For this cause blessed is the day of death which brings with it a freedome from all sinne whatsoeuer For when we die the corruption of nature is quite abolished and sanctification is accomplished Lastly it is a great miserie that the people of God are constrained in this world to liue and conuerse in the companie of the wicked as sheepe are mingled with goates which strike them annoy their pasture and muddie their water Hereupon Dauid cried out Woe is me that I râ—maine in Meshech and dwell in the tents of Keâ—ar When Elias saw that Ahab and Iesabel had planted idolatrie in Israel and that they sought his life also he went apart into the wildernes and desired to die But this miserie also is ended in the day of death in as much as death is as it were the hand of God to sort and single out those that be the seruants of God from all vngodly men in this most wretched world Furthermore this exceeding benefit comes by death that it doth not onely abolish the miseries which presently are vpon vs but also pâ—euent those which are to come The righteous saith the Prophet Esay perisheth and no man considereth it in his heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away for the euill to come Example of this we haue in Iosias Because saith the Lord thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I spake against this place c. behold therefore I will gather thee to thy fathers and thou shalt be put in thy graue in peace and thine eyes shall not see all the euill whiâ—h I will bring vpon this place And Paul saith that among the Corinthians some were asleepe that is dead that they might not be condemned with the world Thus much of freedome from miserie which is the first benefit that comes by death and the first steppe to life now followes the second which is that death giues an entrance to the soule that it may come into the presence of the euerliuing God of Christ and of all the Angels and Saints in heauen The worthines of this benefit makes the death of the righteous to be no death but rather a blessing to be wished of all men The consideration of this made Paul to say I desire to be dissolued but what is the cause of this desire that followes in the next wordes namely that by this dissolution he might come to be with Christ. When the Queene of Sheba saw all Salomons wisdome and the house that he had built and the meate of his table and the sitting of his seruants and the order of his ministers and their apparrell c. shee saide Happie are thy men happie are these thy seruants which stand euer before thee and heare thy wisdome much more then may we say that they are ten thousand folde happie which stand not in the presence of an earthly King but before the King of kings the Lord of heauen and earth and at his right hand inioy pleasures for euermore Moses hath beene renowmed in all ages for this that God vouchsafed him but so much fauour as to see his hinder parts at his request O then what happinesse is this to see the glorie and maiestie of God face to face and to haue eternall fellowship with God our father Christ our Redeemer and the holy Ghost our comforter and to liue with the blessed Saints and Angels in heauen for euer Thus now the third point is manifest namely in what respects death is more excellent then life It may be here the mind of man vnsatisfied will yet further replie and say that howsoeuer in death the soules of men enter into heauen yet their bodies though they haue bin tenderly kept for meate drink and apparrell and haue slept many a night in beddes of doune must lie in darke and loathsome graues and there be wasted and consumed by wormes Answ. All this is true indeede but all is nothing if so be it we will but consider aright of our graues as we ought We must not iudge of our graues as they appeare to the bodily eye but we must looke vpon them by the eie of faith and consider them as they are altered and changed by the death and buriall of Christ who hauing vanquished death vpon the crosse pursued him afterward to his own den and foyled him there and depriued him of his power And by this means Christ in his owne death hath buried our death and by the vertue of his buriall as sweete incense hath sweetned and perfumed our graues and made them of stinking and loathsome cabbines to become princely pallaces and beddes of most sweete and happie rest farre more excellent then beddes of doune And
disarme him make him altogither vnable to preuaile against vs. Now to finde out this matter we neede not to vse the counsell of any Delilah for wee haue the worde of God which teacheth vs plainly where the strength of death consists namely in our sinnes as Paul saith The sting of death is sinne Well then we knowing certainly that the power and force of euery mans particular death lies in his owne sinnes must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned And therefore wee must daily inure our selues in the practise of two duties One is to humble our selues for all our sins past partly confessing them against our selues partly in prayer crying to heauen for the pardon of them The other is for time to come to turne vnto god and to carrie a purpose resolution and indeauour in al things to reforme both heart and life according to Gods worde These are the verie principall and proper duties whereby the strength of death is much rebated and he is made of a mightie and bloodie enemie so farre forth friendly and tractable that we may with comfort incounter with him and preuaile too Therefore I commend these duties to your Christian considerations and carefull practise desiring that ye would spend your daies euer hereafter in doing of them If a maÌ„ were to deale with a mightie dragon or serpent hand to hand in such wise as he must either kill or bee killed the best thing were to bereaue him of his sting or of that part of his bodie where his poyson lies nowe death it selfe is a serpent dragon or scorpion and sinne is the sting or poison whereby hee woundes and kills vs. Wherefore without any more delay see that yee pull out his sting the practise of the foresaid duties is as it were a fitte and worthie instrument to doe the deede Hast thou beene a person ignorant of Gods wil a contemner of his word and worship a blasphemer of his name a breaker of his sabbaths disobedient to parents and magistrates a murderer a fornicator a railer a slanderer a couetous person c. reforme these thy sinnes and all other like vnto them pull them out by the rootes from thy heart and cast them off So many sinnes as bee in thee so many stings of death bee also in thee to wound thy soule to eternall death Therefore let no one sinne remaine for which thou hast not humbled thy selfe and repented seriously When death hurts any man it takes the weapons whereby he is hurt from his owne hand It cannot doe vs the least hurt but by the force of our owne sinnes Wherefore I say again againe lay this point to your hearts spend our strength life and health that ye may before ye die abolish the strength of death A man may put a serpent in his bosome when the sting is out and wee may let death creepe into our bosoms and gripe vs with his legs and stab vs at the heart so long as he brings not his venime and poison with him And because the former duties are so necessarie as none can be more I wil vse some reasons yet further to enforce them Whatsoeuer a man would doe when he is dying the â—ame he ought to doe euerie daie while he is liuing now the most notorious and wicked person that euer was when hee is dying will praie and desire others to praie for him and promise amendement of life protesting that if he might liue he would becom a practitioner in al the good duties of faith repentance and reformation of life Oh therefore bee carefull to doe this euerie daie Againe the saying is true hee that would liue when hee is dead must die while he is aliue namely to his sinnes Wouldest thou then liue eternally sue to heauen for thy pardon and see that now in thy life time thou die to thine owne sinnes Lastly wicked Balaam would faine die the death of the righteous but alas it was to smal purpose for he would by no meanes liue the life of the righteous For his continuall purpose and meaning was to followe his old waies in sorceries and couetousnesse Nowe the life of a righteous man standes in the humbling of himselfe for his sinnes past and in a careful reformation of life to come Wouldest thou then die the death of the righteous then look vnto it that thy life be the life of the righteous if ye will needs liue the life of the vnrighteous yee must looke to die the death of the vnrighteous Remember this and content not your selues to heare the word but bee doers of it for ye learne no more indeede what measure of knowledge soeuer ye haue then ye practise The third dutie in our generall preparation is in this life to enter into the first degree of life eternall For as I haue said there bee three degrees of life euerlasting and the first of them is in this present life For he that would liue in eternall happinesse for euer must begin in this world to rise out of the graue of his owne sinnes in which by nature hee lies buried and liue in newnesse of life as it is said in the Reuelation Hee that will escape the second death must bee made partaker of the first resurrectioÌ„ And Paul saith to the Colossians that they were in this life deliuered from the power of darkenesse and translated into the kingdome of Christ. And Christ saith to the Church of the Iewes the kingdome of heauen is amongst you Nowe this first degree of life is when a man can say with Paul I liue not but Christ liues in me that is I finde partly by the testimonie of my sanctified conscience and partly by experience that Christ my redeemer by his spirit guideth and gouerneth my thoughts will affectionsâ— all the powers of body and soule according to the blessed direction of his holy will Now that we might be able to say this we must haue three gifts graces of God wherein especially this first degree of life consists The first is sauing knowledge wherebâ— we doe truely resolue our selues that God the father of Christ is our fatherâ— Christ his sonne our redeemer and the holy ghost our comforter That this knowledge is one part of life eternall it appeares by the saying of Christ in Iohn This is life eternall that is the beginning and entrance into life eternall to know thee the onely God and whome thou hast sent Iesus Christ. The second grace is peace of conscience which passeth al vnderstanding and therefore Paul saith that the kingdome of heauen is righteousnes peace of conscience and ioy in the holy Ghost The horror of a guiltie conscience is the beginning of death destruction therefore peace of conscience deriued from the death of Christ is life and happinesse The third is the regiment of the spirit whereby the heart and life of man is ordered according to the
and right iudgement of the estate of any man without a particular rehearsall of his sinnes For he which soundly and truly repents of one or some few sinnes repents of all Secondly this confession is ouerturned by the practise of the Prophets Apostles who not onely absolued particular persons but also whol churches without exaction of auricular coÌ„fession WheÌ„ Nathan the Prophet had rebuked Dauid for his two great horrible crimes Dauid touched with remorse said I haue sinned and Nathan presently without further examination declared vnto him in the name of God that his sins were forgiuen him Thirdly it can not be prooued by any good and sufficient proofes that this confession was vsed in the Church of God till after fiue or sixe hundred yeares were expired For the confession which was then in vse was either publicke before the Church or the opening of a publicke fault to some priuate person in secret Therefore to vrge sicke men vnto it lying at the point of death is to lay more burdens on them then euer God appointed And whereas they make it a necessary thing to receiue the Eucharist in the time of sicknes toward death and that priuately of the sicke partie alone they haue no warrant for their practise and opinion For in the want of the sacrament there is no danger but in the contempt and the verie contempt it selfe is a sinne which may be pardoned if we repent And there is no reason why wee should thinke that sicke men should bee depriued of the comfort of the Lords supper if they receiue it not in death because the fruite and efficacy of the Sacrament once receiued is not to bee restrained to the time of receiuing but it extends it selfe to the whole time of mans life afterward Againe the supper of the Lord is no priuate action but meerely Ecclesiasticall and therefore to be celebrated in the meeting and assembly of Gods people as our Sauiour Christ prescribeth when he saith Doe ye this and Paul in saying When ye come togither But it is alleadged that the Israelites did eate the Paschal lambe in their houses when they were in Egypt Answ. The Israelites had then no libertie to make any publike meeting for that end god commanded that the Paschal lambe should be eaten in all the houses of the Isaraelites at one the same instant and that in effect was as much as if it had beene publike Againe they alleadge a Canon of the Council of Nice which decreeth that men beeing about to die must receiue the Eucharist not be depriued of the prouision of food necessarie for their iourney Ans. The Council made no decree touching the administration of the Sacrament to all them that die but to such onely as fall away from the faith in persecution or fell into any other notorious crime and were thereupon excommunicate and so remained till death either then or somewhat before testified their repentance for their offences And the Canon was made for this ende that such persons might bee assured that they were againe receiued into the Church and by this meanes depart with more comfort Thirdly it is obiected that in the primitiue Church part of the Eucharist was carried by a ladde to Serapion an aged man lying sicke in his bedde Ansvv. It was indeede the custome of the auncient Church from the very beginning that the elemeÌ„ts of bread wine should be sent by some of the Deacons to the sicke which were absent from the assembly And yet neuerthelesse here is no footing for priuate communions For the Eucharist was only then sent when the rest of the Church did openly communicate and such as were then absent onely by reason of sickenes and desired to bee partakers of that blessed comâ—union were to be reputed as preâ—ent Lastly it is obiected that it was the manner of men and women in former times to carrie part of the SacrameÌ„t home to their houses and to reserue it till the time of necessitie as the time of sicknes such like Ans. The reseruatioÌ„ of the sacrament was but a superstitious practise though it be ancient For out of the administration that is before it begin and after it is ended the sacrament ceaseth to be a sacrament and the elements to be elements As for the practise of them that vsed to cramme the Eucharist into the mouth of them that were deceased it is not only superstitious but also verie absurd As for the Annoiling of the sicke that is the annointing of the bodie specially the organes or instruments of the senses that the partie may obtaine the remission of his sinnes and comfort against all temptations of the deuill in the houre of death and strength more easily to beare the pangs of sickenesse and the pangs of death and be againe restored to his corporall health if it bee expedient for the saluation of his soule it is but a dotage of mans braine hath not so much as a shewe of reason to iustifie it The fifth of Iames is commonly alleadged to this purpose but the annointing there mentioned is not of the same kinde with this greasie sacrament of the Papists For that annointing of the bodie was a ceremonie vsed by the Apostles and others when they put in practise this miraculous gift of healing which gift is nowe ceased Secondly that annointing had a promise that the partie should recouer his health but this popish annointing hath no such promise because for the most part the persons thus annointed die afterward without recouerie wheras those which were annointed in the primitiue Church alwaies recouered Thirdly the auncient annointing serued onely for the procuring of health but this tendes further to the procuring of remission of sinnes and strength in temptation Thus hauing seene the doctrine of the Papists I come nowe to speake of the true and right manner of making particular preparation before death which containes three sorts of duties one concerning God the other concerning a mans owne selfe the third concerning our neighbour The first concerning God is to seeke to be reconciled vnto him in Christ though wee haue beene long assured of his fauour All other duties must come after in the second place and they are of little or no effect without this Nowe this reconciliation must bee sought for and is obtained by a renewing of our former faith and repentance and they must be renewed on this manner So soone as a man shall feele any manner of sickenesse to seaze vpon his bodie hee must consider with himselfe whence it ariseth and after serious consideration hee shal find that it comes not by chance or fortune but by the special prouidence of God This done he mâ—st goe yet further and consider for what cause the Lord should afflict his bodie with any sickenesse or disease And he shal find by Gods word that sicknesse comes ordinarily and vsually of sinne Wherefore is the liuing man sorrowfull man
comfort but spend the time in silence gazing and looking on or in vttering wordes to little or no purpose saying to the sicke partie that they are verie sorrie to see him in that case that they would haue him to be of good comfort but wherein by what meanes they cannot tell that they doubt not but that he shall recouer his health and liue with them still and be merrie as in former time that they will pray for him whereas all their praiers are nothing els but the Apostles creed or the ten commandements and the Lords praier vttered without vnderstanding And this is the common comfort that sicke men get at the hands of their neighbours when they come vnto them and all his comes either because meÌ„ liue in ignorance of Gods word or because they falsly thinke that the whole burthen of this dutie lies vpon the shoulders of the minister The second circumstance is when the sicke partie must send for the elders to iâ—struct him and pray for him And that is in the verie first place of all before any other helpe be sought for Where the Diuine endes there the phisition must begin and it is a verie preposterous course that the Diuine should there begin where the physitian makes an ende For till helpe be had for the soule and sinne which is the roote of sicknesse be cured physicke for the bodie is nothing Therefore it is a thing much to be disliked that in all places almost the physitian is first sent for and comes in the beginning of the sicknes and the Minister comes when a man is halfe dead and is then sent for oftententimes when the sicke partie lies drawing on and gasping for breath as though Ministers of the Gospel in these daies were able to worke miracles The second dutie of the sick party is to confesse his sinnes as Iames saith Confesse your sinnes one to another and pray one for another It will be said that this is to bring in againe Popish shrift Ans. Confession of our sinnes and that vnto men was neuer denied of any the question onely is of the manner and order of making confession And for this cause we must put a great difference betweene Popish shrift and the confession of which S. Iames speaketh For he requires onely a confession of that or those sinnes which lie vpon a mans conscience when he is sicke but the Popish doctrine requireth a particular enumeration of all mans sinnes Againe S. Iames enioynes confession onely as a thing necessarie meete and conuenient but the Papists as a thing necessarie to the remission of sinnes Thirdly S. Iames permits that confession be made to any man and by one man to an other mutually whereas Popish shrift is made onely to the priest The second dutie then is that the sicke partie troubled in mind with the memorie and consideration of any of his sinnes past or any manner of way tempted by the deuill shall freely of his owne accord open his case to such as are both able and willing to helpe him that he may receiue comfort and die in peace of conscience Thus much of the sicke mans dutie now follow the duties of helpers The first is to pray ouer him that is in his presence to pray with him and for him and by praier to present his very person and his whole estate vnto God The Prophet Elizeus the Apostle Paul and our Sauiour Christ vsed this manner of praying when they would miraculously restore temporal life and therfore it is very meete that the same should be vsed also of vs that we might the better stirre vp our affections in prayer and our compassion to the sicke when we are about to intreat the Lord for the remission of their sinnes and for the saluation of their soules The second dutie of him that comes as an helper is to annoint the sicke partie with oyle Now this annointing was an outward ceremonie which was vsed with the gift of healing which is now ceased and therefore I omit to speake further of it Thus much of the dutie which the sick man owes to God now follow the duties which he is to performe vnto himselfe and they are twofold one concernes his soule the other his bodie The dutie concerning his soule is that he must arme furnish himselfe against the immoderate feare of present death And the reason hereof is plaine because howsoeuer naturally men feare thorough the course of their liues more or lesse yet in the time of sicknes when death approcheth this naturall feare bred in the bone will most of all shew it selfe euen in such sort as it will astonish the senses of the sicke partie sometime cause desperation Therefore it is necessary that we vse meanes to strengthen our selues against the feare of death The meanes are of two sorts practises and meditations Practises are two especially The first is that the sick man must not so much regard death it selfe as the benefits of God which are obtained after death He must fixe his mind vpon the consideration of the pangs torments of death but all his thoughts and affections must be set vpon that blessed estate that is enioyed after death He that is to passe ouer some great deepe riuer must not looke downward to the streame of the water but if he would preuent feare he must set his foote sure and cast his eie to the banke on the further side and so must he that drawes neare death as it were looke ouer the waues of death and directly fixe the eye of his faith vpon eternall life The second practise is to looke vpon death in the glasse of the Gospel and not in the glasse of the law that is we must consider death not as it is propounded in the law and looke vpon that terrible face which the law giueth vnto it but as it is set forth in the Gospel Death in the law is a curse and the downfall to the pit of destruction in the Gospel it is the entrance to heauen the law sets forth death as death the Gospel sets death as no death but as a sleepe onely because it speaketh of death as it is altered and changed by the death of Christ by the vertue whereof death is properly no death to the seruants of God When men shall haue care on this manner to consider of death it will be a notable means to strengthen and stablish them against all immoderate feares and terrours that vsually rise in sicknes The meditations which serue for this purpose are innumerable but I will touch onely those which are the most principal the grounds of the rest and they are foure in number The first is borrowed from the speciall prouidence of God namely that the death of euery maÌ„ much more of euery child of god is not onely foreseene but also foreappointed of God yea the death of euery man deserued and procured by his sinnes is laide vpon him by God who
families must principally bestowe their goods vpon their owne children and them that be of their own kindred This man saith God to Abraham of Eleazar a stranger shall not bee thine heire but the sonne which shall come of thy loynes And this was Gods commandement to the Israelites that when any man dies his sonne should bee his heire and if hee had no sonne then his daughter if he haue no daughter then his brethren and if he haue no brethren then his fathers brethren if there be none then the next of his kinne whosoeuer And Paul saith If ye be sonnes then also heires And againe He that prouides not for his owne and namly for them of his houshold is worse then an infidel Therefore it is a fault for any man to alienate his goods or landes wholly and finally from his blood and posteritie It is a thing which the verie lawe of nature it selfe hath condemned Againe it is a fault to giue all to the eldest and nothing in respect to the rest as though the eldest were born to be gentlemen and yonger brethren borne to beare the wallet Yet in equitie the eldest must haue more then any euen because hee is the eldest and because stockes and families in their persons are to bee maintained and because there must alwaies be some that must be fit to doe speciall seruice in the peace of the common-weale or in the time of warre which could not bee if goods should bee equally parted to all The fourth and last rule is that no Will is of force till the testatour bee dead for so long as hee is aliue hee may alter and change it These rules must bee remembred because they are recorded in Scripture the opening of other points and circumstances belongeth to the profession of the law The second dutie of the master of the family concerneth the soules of such as be vnder his gouernmēt and that is to giue charge to them that they learn beleeue and obey the true religion that is the doctrine of saluation set downe in the writings of the Prophets and Apostles The Lord himselfe commends Abraham for this I know Abraham saith he that he will command his sonnes his houshold after him that they keepe the waie of the Lord to doe righteousnes and iudgement And Dauid giues Salomon on his death bed a most notable and solemne charge the summe and substance whereof is to knowe the God of his fathers and to serue him which being done he further commends him to God by praier for which purpose the 72. psalme was made This practise of his is to be followed of all Thus gouernours whē they shall carefully dispose of their goods and giue charge to their posteritie touching the worship of God shall greatly honour God dying as well as liuing Hitherto I haue intreated of the two-folde preparation which is to goe before death nowe follows the second part of Dying-wel namely the disposition in death This disposition is nothing else but a religious and holy behauiour specially towards God when wee are in or neere the agonie or pang of death This behauiour containes three special duties The first is to die in or by faith To die by faith is when a man in the time of death doeth with all his heart relie himselfe wholly on Gods speciall loue and fauour and mercie in Christ as it is reuealed in the word And though their bee no part of mans life voide of iust occasions whereby we may put faith in practise yet the speciall time of all is the pang of death when friendes and riches and pleasures and the outward senses and temporall life and all earthly helps forsake vs. For thē true faith maketh vs to goe wholly out of our selues and to despaire of comfort and saluation in respect of any earthly thing and with all the power and strength of the heart to rest on the pure mercie of God This made Luther both thinke and say that men were best Christians in death An example of this faith wee haue in Dauid who when hee sawe nothing before his eies but present death the people intending to stone him comforted him at that very instant as the text saieth in the Lord his God And this comfort he reaped in that by faith he applied vnto his owne soule the mercifull promises of God as hee testifieth of himself Remember saith he the promise made to thy seruant wherin thou hast caused me to trust It is my comfort in trouble for thy promise hath quickened me Againe My flesh failed and my heart also but God is the strength of my heart and my portion for euer Now looke what Dauid here did the same must euery one of vs doe in the like case When the Israelites in the wildernes were stung with fierie serpents and lay at the point of death they looked vp to the brasen serpent which was erected by the appointment of God and were presently healed euen so when any man feeles death to drawe neere and his fiery sting to pierce the heart he must fixe the eye of a true and liuely faith vpon Christ exalted crucified on the crosse which beeing done he shall by death enter into eternall life Nowe because true faith is no dead thing it must bee expressed by speciall actions the principal whereof is Inuocation whereby either praier or thanksgiuing is directed vnto God When death had seazed vpon the bodie of Iacob he raised vp himselfe and turning his face towards the beds head leaned on the toppe of his staffe by reason of his feeblenesse and praied vnto God which praier of his was an excellent fruite of his faith Iobs wife in the midst of his affliction saide vnto him to very good purpose Blesse God and die I know and grant that the words are commonly translated otherwise Curse god and die but as I take it the former is the best For it is not like that in so excellent a family any one person much lesse a matrone and principall gouernour thereof would giue such lewd and wretched counsell which the most wicked mā vpon earth hauing no more but the light of nature would not once giue but rather much abhorre and condemne And though Iob cal her a foolish woman yet he doth it not because shee wēt about to perswade him to blaspheme God but because shee was of the mind of Iobs friends and thought that hee stood too much in a conceit of his owne righteousnes Nowe the effect and meaning of her counsell is this Blesse God that is husband no doubt thou art by the extremitie of thine affliction at deaths dore therefore beginne nowe at length to lay aside the great ouerweening which thou hast of thine owne righteousnes acknowledge the hand of God vpon thee for thy sinnes confesse them vnto him giuing him the glorie pray for the pardon of them and end thy daies This counsell is very good and to be
them daily in faith and obedience and from time to time commending our soules into the hand of God casting all our works vpon his prouidence They which haue done this haue made most happie blessed ends Enoch by faith walked walked with God as one that was alwaies in his presence leading an vpright and godly life and the Lord tookeâ— him away that hee should not see death And this which befell Enoch shall after a sort befall them also that liue in faith and obedience because death shall bee no death but a sleepe vnto them and no enemie but a friende to bodie and soule On the contrarie let vs consider the wretched and miserable endes of them that haue spent their daies in their sinnes without keeping faith and good conscience The people of the olde worlde were drowned in the floode the filthie Sodomites and Gomorrheans were destroyed with fire from heauen Dathan and Abiram with the companie of Core swallowed vp of the earth Core himself as it seemes by the text beeing burnt with fire wicked Saul and Achitophel and Iudas destroy themselues Herod is eaten vp of wormes and gaue vp the ghost Iulian the Apostata smitten with a dart in the fielde died casting vp his blood into the aire and blaspheming the name of Christ. Arius the hereticke died vpon the stoole scouring foorth his verie entralls And this veriâ— age affoards store of like examples Hofâ—meister a great Papist as he was going to the councill of Ralisbone to dispute against the defenders of the gospell was suddenly in his iourney preuented by the hand of God and miserably died with horrible roaring and crying out in the vniuersity of Louaine Guarlacus a learned Papist falling sicke when he perceiued no way with him but death he sel into a miserable agony and perturbation of spirit crying out of his sinsâ— howe miserably he had liued and that he was not able to abide the iudgement of God and so casting out wordes of miserable desperation said his sinnes were greater then they could be pardoned and in that desperation ended his daies Iacobus Latromus of the same Vniuersitie of Louaine after that hee had beene at Bruxels and there thinking to doe a great act against Luther and his fellowes made an oration before the Emperour so foolishly and ridiculously that he was laughed to scorne almost of the whole court then returning from thence to Louaine againe in his publike lecture hee fell into open madnesse vttering such words of desperation and blasphemous impietie that other diuines which were present were faine to carrie him away as he was rauing to shut him into a close chamber From that time to his verie last breath hee had neuer any thing else in his mouth but that he was damned reiected of god and that there was no hope of saluation for him because that wittingly and against his knowledge he withstood the maniest truth of Gods word Crescentius the Popes Legate and vicegerent in the Council of Trent was â—itting all the daie long vntill darke night in writing of letters to the Pope after his labour when night was come thinking to refresh himselfe he began to rise and at his rising behold there appeared to him a mightie blacke dogge of an huge bignesse his eies flaming with fire and his eares hanging low down wel neere to the ground which began to enter in and straight to come towards him so to couch vnder the boord The Cardinall not a little amased at the sight thereof somewhat recouering himselfe called to his seruants which were in the outward chamber next by to bring in a candle and to seek for the dogge But when the dogge could not bee found there nor in any other chamber about the Cardinall thereupon stricken with a sudden conceit of minde immediately fell into such a sickenes whereof his Phisitians which he had about him could not with all their industrie and cunning cure him and thereupon he died Steuen Gardiner when a certaine bishop came vnto him and put him in minde of Peter denying his master answered again that he had denied with Peter but neuer repented with Peter so to vse M. Foxes words stinkingly vnrepentantly died More examples might be added but these shall suffice Againe that wee may bee further induced to the practise of these duties let vs call to minde the vncertaintie of our daies though we now liue yet who can say that hee shall bee aliue the next daieâ— or the next houre No man hath a lease of his life Nowe marke as death leaues a man so shall the last iudgement find him and therfore if death take him away vnprepared eternal damnation followes without recouerie If a theife bee brought from prison either to the barre to be arraigned before the iudge or to the place of exequâ—tion he will bewaile his misdeameanour past and promise all reformation of life so be it he might be deliuered though he be the most arrant theefe that euer was In this case we are as fellons or theeues for we are euery day going to the barre of Gods iudgement there is no stay nor standing in the way euen as the shippe in the sea continues on his course day and night whether the marriners be sleeping or waking therefore let vs all prepare our selues and amend our liues betime that in death we may make a blessed ende Ministers of the Gospel doe daily call for the performance of this dutie but where almost shall we finde the practise and obedience of it in mens liues and conuersations Alas alas to lend our eares for the space of an houre to heare the will of God is common but to giue heart and hand to doe the same is rare And the reason hereof is at hand we are all most grieuous sinners and euery sinner in the tearmes of Scripture is a foole and a principall part of this follie is to care for the things of this world and to neglect the kingdome of heauen to prouide for the bodie and not for the soule to cast and forecast how we may liue in wealth and honour and ease and not to vse the last forecast to die well This folly our Sauiour Christ noted in the rich man that was carefull to inlarge his barnes but had no care at all for his ende or for the saluation of his soule Such an one was Achitophel who as the Scripture tearmes him was as the very oracle of God for counsell beeing a man of great wisdome and forecast in the matters of the common-wealth and in his owne priuate worldly affaires and yet for all this he had not so much as common sense and reason to consider how he might die the death of the righteous and come to life euerlasting And this follie the holy Ghost hath noted in him For the text saith when he saw that his counsell was despised he sadled his asse and arose and went home into his citie
I shall merit eternall life for my fidelitie in my ministerie But blessed be God which brought to my mind such Scriptures wherby I might quench the fierie darts of the deuill which were What hast thou that thou hast not receiued and By the grace of God I am that I am and not I but the grace of God in me and thus beeing vanquished he departed When thou art tempted of Satan and sees no way to escape euen plainely close vp thine eyes and answer nothing but commend thy cause to God This is a principall point of Christian wisdom which we must follow in the houre of death If thy flesh tremble and feare to enter into another life and doubt of saluation if thou yeeld to these things thou hurtest thy selfe therefore close thine eyes as before and say with S. Stephen Lord Iesus into thy hands I commend my spirit and then certenly Christ will come vnto thee with all his Angels and be the guider of thy way Luther A DECLARATION OF THE TRVE MANNER OF KNOVVING Christ crucified Galat. 6.14 God forbid that I should reioyce but in the Crosse of our Lord Iesus Christ c. PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge 1600. To the Reader IT is the common sinne of men at this day and that in the very places of learning that Christ crucified is not knowne as he ought The right knowledge of whome is not to make often mention of his death and passion and to call him our Sauiour or to handle the whole mysterie of God incarnate soundly and learnedly though that be a worthie gift of God but first of all by the consideration of the passion to be touched with an inward and a liuely feeling of our sinnes for which our Redeemer suffered the pangs of hell and to grow to a through dislike of our selues and our liues past for them and from the groūd of the heart to purpose a reformation and a conformitie with Christ in all good duties that concerne man secondly in the Passion as in a myrrour to behold and in beholding to labour to comprehend the length the breadth the height the depth of the loue of the Father that gaue his owne deare Sonne to death and the goodnes of the Sonne that loued his enemies more then himselfe that our hearts might be rooted and grounded in the same loue and be further inflamed to loue God againe To further this true manner of knowing Christ crucified I haue penned these few lines read them at thy leisure and haue care to put them in practise otherwise thou art but an enemie of the crosse of Christ though thou professe his name neuer so much Ian. 3. 1596. W. Perkins Of the right knowledge of Christ crucified IT is the most excellent and worthy part of diuine wisdome to know Christ crucified The Prophet Esai saith The knowledge of thy righteous seruāt that is Christ crucified shall iustifie many And Christ himselfe saith This is life eternall to know thee the onely God and whome thou hast sent Iesus Christ. And Paul saith I haue decreeed to know nothing among you but Iesus Christ and him crucified Againe God forbid that I should reioyce in any thing but in the crosse of our Lord Iesus Christ. Again I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord and doe iudge them but dung that I might win Christ. In the right way of knowing Christ crucified two points must be considered one how Man for his part is to know Christ the other how he is to be knowne of man Touching the first Man must know Christ not generally and confusedly but by a liuely powerfull and operatiue knowledge for otherwise the deuils themselues know Christ. In this knowledge three things are required The first is notice or consideration whereby thou must conceiue in minde vnderstand and seriously bethinke thy selfe of Christ as he is reuealed in the historie of the Gospel and as he is offered to thy particular person in the ministerie of the word and Sacraments And that this consideration may not be dead and idle in thee two things must be done first thou must labour to feele thy selfe to stand in neede of Christ crucified yea to stand in excessiue neede euen of the very least drop of his blood for the washing away of thy sinnes And vnlesse tho◠throughly feelest thy selfe to want all that goodnes and grace that is in Christ and that thou euen standest in extreame neede of his passion thou shalt neuer learne or teach Christ in deede and truth The second thing is with the vnderstanding of the doctrine of Christ to ioyne thirsting whereby man in his very soule and spirit longs after the participation of Christ and saith in this case as Sampson said Giue me water I die for thirst The second part of knowledge is application whereby thou must know beleeue not onely that Christ was crucified but that he was crucified for thee for thee I say in particular Here two rules must be remembred and practised One that Christ on the crosse was thy pledge and suretie in particular that he then stood in thy very roome and place in which thou thy selfe in thine owne person shouldest haue stood that thy very personall and particular sinnes were imputed and applied to him that he stoode guiltie as a malefactour for them and suffered the very pangs of hell and that his sufferings are as much in acceptation with God as if thou haddest borne the curse of the law in thine owne person eternally The holding and beleeuing of this point is the very foundation of religion as also of the Church of God Therefore in any wise be carefull to applie Christ crucified to thy selfe and as Elizeus when he would reuiue the childe of the Shunamite went vp and lay vpon him and put his mouth vpon his mouth and his hands vpon his hands his eyes vpon his eyes and stretched himselfe vpon him euen so if thou wouldest be reuiued to euerlasting life thou must by faith as it were set thy selfe vpon the crosse of Christ and applie thy handes to his hands thy feete to his feete and thy sinnefull heart to his bleeding heart and content not thy selfe with Thomas to put thy finger into his side but euen diue and plunge thy selfe wholly both bodie and soule into the woundes and blood of Christ. This will make thee to crie with Thomas and say My Lord my God and this is to be crucified with Christ. And yet doe not content thy selfe with this but by faith also descend with Christ from the crosse to the graue and burie thy selfe in the very buriall of Christ and then looke as the dead souldier tumbled into the graue of Elizeus was made aliue at the very touching of his bodie so shalt thou by a spirituall touching of Christ dead and buried be quickned to life euerlasting The second rule is
acknowledge and esteeme them as blessings proceeding from the special loue of god the father wherby he loues vs in Christ and procured vnto vs by the merit of Christ crucified and we must labour in this point to be setled and perswaded and so oft as we see and vse the creatures of God for our owne benefit this point should come to our mindes Blessings conceiued apart from Christ are misconceiued whatsoeuer they are in themselues they are no blessings to vs but in and by Christs merit Therefore this order must be obserued touching earthly blessings first we must haue part in the merit of Christ and then secondly by meanes of that merit a right before God and comfortable vse of the things wee enioy All men that haue and vse the creatures of God otherwise as gifts of God but not by Christ vse theÌ„ but as flat vsurpers and theeues For this cause it is not sufficient for vs generally confusedly to knowe Christ to bee our redeemer but wee must learne to see knowe and acknowledge him in euery particular gift and blessing of God If men vsing the creatures of meate and drinke could when they behold them withall by the eie of faith beholde in them the merit of Christs passion there would not be so much excesse and riot so much â—urfetting and drunkennes as there is and if men could consider their houses and lands c. as blessings to them that by the fountaine of blessing the merits of Christ there should not be so much fraud and deceit so much iniustice and oppression in bargaining as there is That which I haue now said of meates drinkes apparell must likewise bee vnderstood of gentrie and nobilitie in as much as noble-birth without newe birth in Christ is but an earthly vanitie the like may be said of phisicke sleepe health libertie yea of the very breathing in the ayre And to go yet further in our Recreations Christ must be knowne For al recreation stands in the vse of things indifferent and the holy vse of all things indifferent is purchased vnto vs by the blood of Christ. For this cause it is very meete that Christian men and women should with their earthly recreations ioyne spirituall meditation of the death of Christ and from the one take occasion to bethinke themselues of the other If this were practised there should not bee so many vnlawefull sports and delights and so much abuse of lawfull recreation as there is The third benefit is that al crosses afflictions and iudgements whatsoeuer cease to be curses and punishments to them that are in Christ and are onely meanes of correction or triall because his death hath taken away not some few parts but all and euery part of the curse of the whole lawe Nowe in all crosses Christ is to be known of vs on this manner We must iudge of our afflictions as chastisements or trials proceeding not from a reuenging iudge but from the hand of a bountiful and louing father and therefore they must be conceiued in and with the merit of Christ and if we doe otherwise regard them we take them as curses and punishments of sinne And hence it followes that subiection to Gods hand in all crosses is a marke and badge of the true Church The last benefit is that death is properly no death but a rest or sleepe Death therefore must be knowne and considered not as it is set foorth in the lawe but as it is altered and changed by the death of Christ and when death comes wee must then looke vpon it through Christs death as through a glasse and thus it will appeare to be but a passage from this life to euerlasting life Thus much of the merit of Christ crucified Now follows his vertue which is the power of his godhead whereby he creates newe hearts in all them that beleeue in him and makes them newe creatures This vertue is double the first is the power of his death whereby he freed himselfe from the punishment and imputation of our sinnes and the same vertue serueth to mortifie and crucifie the corruptions of our mindes wills affections euen as a corasiue doeth wast and consume the rotten and dead flesh in any part of mans bodie The second is the vertue of Christs resurrection which is also the power of his Godhead whereby he raised himselfe from death to life the verie same power serueth to raise those that belong to Christ from their sinnes in this life and from the graue in the daie of the last iudgement Now the knowledge of this double vertue must not be onely speculatiue that is barely conceiued in the braine but it must be experimentall because we ought to haue experience of it in our hearts and liues and we should labour by all meanes possible to feele the power of Christs death killing and mortifying our sinnes and the vertue of his resurrection in the putting of spirituall life into vs that we might be able to say that we liue not but that Christ liues in vs. This was one of the most excellent and principall things which Paul sought for who saith I haue counted all things losse and do iudge them to be dung that I may knowe him and the vertue of his resurrection Phil. 3.10 And he saith that this is the right waie to know and learne Christ to cast off the olde man which is corrupt through the deceiueable lusts and to put on the new man which is created in righteousnes true holines Eph. 4.24 The third benefit is the example of Christ. Wee deceiue our selues if wee thinke that he is onely to be knowne of vs as a Redeemer and not as a spectacle or patterne of al good duties to which we ought to conform our selues Good men indeede that haue beene or in present are vpon the earth the seruants of God must be followed of vs but they must be followed no otherwise then they follow Christ Christ must be followed in the practise of euery good dutie that may concerne vs without exception simply and absolutely 1. Cor. 11.1 Our conformitie with Christ standes either in the framing of our inwarde and spirituall life or in the practise of outward and morall duties Conformitie of spirituall life is not by doing that which Christ did vpon the crosse and afterward but a doing of the like by a certaine kinde of imitation And it hath foure parts The first is a spirituall oblation For as Christ in the garden and vpon the crosse by praier made with strong cries and teares presented and resigned himselfe vp to be a sacrifice of propitiation to the iustice of his father for mans sinne so must we also in praier present and resigne our selues our soules our bodies our vnderstanding will memorie affections all we haue to the seruice of God in the generall calling of a Christian and in the particular callings in which hee hath placed vs. Take an example in Dauid Sacrifice burnt
thou and the rest deserued rather to be swallowed of the earth and to goe downe into the pit aliue then to haue any part in the merit of Christ crucified When thou readest of his buriall thinke that it was to ratifie his death and to vanquish death euen in his owne denne Applie this buriall to thy selfe and beleeue that it serues to make thy graue a bedde of doune and to free thy bodie from corruption Lastly pray to God that thou maist feele the power of the spirit of Christ weakning and consuming the bodie of sinne euen as a dead corps rottes in the graue till it be resolued to dust When thou hast thus perused and applied to thy selfe the historie of the Passion of Christ goe yet further and labour by faith to see Christ crucified in all the workes of God either in thee or vpon thee Behold him at thy table in meate and drinke which is as it were a liuely sermon and a daily pledge of the mercie of God in Christ. Behold him in all thine afflictions as thy partner that pitieth thy case and hath compassion on thee Behold him in thy most dangerous temptations in which the deuil thundreth damnation behold him I say as a mightie Sampson bearing away the gates of his enemies vpon his owne shoulders and killing more by death then by life crucifying the deuill euen then when he is crucified by death killing death by entrance into the graue opening the graue and giuing life to the dead and in the house of death spoiling him of all his strength and power Behold him in all the afflictions of thy brethren as though he himselfe were naked hungrie sicke harbourles and do vnto them all the good thou canst as to Christ himselfe If thou wouldest behold God himselfe looke vpon him in Christ crucified who is the ingrauen image of the fathers person and know it to be a terrible thing in the time of the trouble of thy conscience to thinke of God without Christ in whose face the glorie of God in his endlesse mercie is to be seene 2. Cor. 4.6 If thou wouldest come to God for grace for comfort for saluation for any blessing come first to Christ hanging bleeding dying vpon the crosse without whome there is no hearing God no helping God no sauing God no God to thee at all In a word let Christ be all things without exception vnto thee Coloss. 3. 11. for when thou praiest for any blessing either temporall or spirituall be it whatsoeuer it will be or can be thou must aske it at the hands of God the father by the merit and mediation of Christ crucified now looke as we aske blessings at Gods hand so must we receiue them of him and as they are receiued so must we possesse and vse them daily namely as gifts of God procured to vs by the merit of Christ which gifts for this very cause must be wholly imploied to the honour of Christ. FINIS A DISCOVRSE OF Conscience Wherein is set downe the nature properties and differences thereof as also the way to Get and keepe good Conscience The second Edition PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge 1600. The Contents Chap. 1. What Conscience is 2. The actions or duties of conscience Where this point is handled How any thing is said to bind conscience 3. The kindes and differences of conscience Where is handled Libertie of conscience and the question disputed whether a man may in conscience be vnfallibly certen of his saluation 4. Mans dutie touching conscience which is to get and to keepe it TO THE RIGHT HONOVABLE SIR WILLIam Piryam Knight Lord chiefe Baron of her Maiesties Exchequer Grace and peace RIght Honourable it can not be vnknowne to your selfe or to any man of a daies experience that it is thought a smal matter to commit a sinne or to lie in sinnes against a mansâ— owne conscience For many when they are told of their dutie in this point replie and say What tell you me of Conscience Conscience was hanged long agoe But vnlesse they take better heede and preuent the danger by repentance Hanged conscience will reuiue and become both gibbet hangman to them either in this life or the life to come For Conscience is appointed of God to declare and put in execution his iust iudgement against sinners and as God cannot possibly be ouercome of man so neither can the iudgement of Conscience beeing the iudgement of God be wholly extinguished Indeede Satan for his part goes about by all meanes he can to benumme the conscience but all is nothing For as the sicke man when he seemes to sleepe and take his rest is inwardly full of troubles so the benummed and arousie conscience wants not his secret pangs and terrours and when it shall be roused by the iudgement of God it waxeth cruell and fierce like a wild beast Againe when a man sinnes against his conscience as much as in him lieth he plungeth himselfe into the gulfe of desperation for euery wound of the conscience though the smart of it be little felt is a deadly wound and he that goes on to sinne against his conscience stabbes and woundes it often in the same place and all renewed woundes as we know are hardly or neuer cured Thirdly he that lieth in sinnes against his conscience can not call vpon the name of God for guiltie conscience makes a man flie from God And Christ saith God heareth not sinners vnderstanding by sinners such as goe on in their owne waies against conscience and what can be more dolefull then to be barred of the inuocation of Gods name Lastly such persons after the last iudgement shall haue not onely their bodies in torment but the worme in the soule and conscience shal neuer die and what will it profit a man to gaine the whole world by doing things against his owne conscience and loose his owne soule Now that â—â—en on this manner carelesse touching conscience may see their foâ—lie and the great danger thereof and come to amendment I haue penned this small treatise and according to the auncient and laudable custome as also according to my long intended purpose I now dedicate and present the same to your Lordship The reasons which haue imboldened me to this enterprise all by-respects excluded are these Generall doctrine in points of religion is darke and obscure and very hardly practised without the light of particular examples and therefore the doctrine of conscience by due right pertaines to a man of conscience such an one as your Lordship is who others of like place not excepted haue obtained this mercie at Gods hand to keepe faith and good conscience Againe considering that iustice and conscience haue alwaies bin friends I am induced to thinke that your Lordship beeing publikely set apart for the execution and maintenance of ciuill iustice will approoue and accept a Treatise propounding rules and prâ—cepts of conscience Thus therefore crauing pardon for my boldnes and
doubt they are both wide and the safest course is to keepe the meane between both Therefore the iudiciall lawes of Moses according to the substance and scope thereof must be distinguished in which respect they are of two sorts Some of them are lawes of particular equitie some of common equitie Lawes of particular equitie are such as prescribe iustice according to the particular estate and condition of the Iewes common wealth and to the circumstances thereof time place persons things actions Of this kind was the law that the brother should raise vp seed to his brother and many such like and none of them bind vs because they were framed and tempered to a particular people Iudicialls of common equitie are such as are made according to the lawe or instinct of nature coÌ„mon to all men these in respect of their substance bind the consciences not onely of the Iewes but also of the Gentiles for they were not giuen to the Iewes as they are Iewes that is a people receiued into the Couenant aboue all other nations brought from Egypt to the land of Canaan of whome the Messias according to the flesh was to come but they were giuen to them as they were mortall men subiect to the order and lawes of nature as all other nations are Againe iudiciall lawes so farre forth as they haue in them the generall or common equitie of the law of nature are moral and therefore binding in conscience as the morall lawe A iudiciall lawe may be known to be a law of common equitie if either of these two things be found in it First if wise men not onely among the Iewes but also in other nations haue by naturall reason and conscience iudged the same to be equall iust and necessarie and withall haue iustified their iudgement by enacting laws for their common wealths the same in substance with sundrie of the iudicial lawes giuen to the Iewes and the Romane Emperours among the rest haue done this most excellently as will appeare by conferring their lawes with the lawes of God Secondly a Iudicial hath common equitie if it serue directly to explane and confirme any of the ten precepts of the Decalogue or if it serue directly to maintaine and vpholde any of the three estates of the family the common wealth the Church And whether this be so or no it will appeare if we doe but consider the matter of the law and the reasons or considerations vpon which the Lord was mooued to giue the same vnto the Iewes Nowe to make the point in hand more plaine take an example or two It is a iudiciall lawe of God that murderers must bee put to death now the question is whether this lawe for substance be the common equitie of nature binding consciences of Christians or no the answer is that without further doubting it is so For first of all this lawe hath beene by common consent of wise law-giuers enacted in many countries and kingdomes beside the Iewes It was the lawe of the Egyptians and olde Grecians of Draco of Numa and of many of the Romane Emperours Secondly this lawe serues directly to maintaine obedience to the sixt commandement and the consideration vpon which the lawe was made is so weightie that without it a common-wealth cannot stand The murderers blood must bee shedde saith the Lord Num. 35.33.34 because the whole land is defiled with blood and remaineth vncleâ—sed till his blood be shed Againe it was a iudiciall law among the Iewes that the adulterer and adulteresse should die the death nowe let the question be whether this lawe concerne other nations as being deriued from the common lawe of nature and it seemes to bee so For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust Iudah before this iudiciall lawe was giuen by Moses appointed Tamar his daughter in law to be burnt to death for playing the whore Nabuchadnezar burnt Echad and Zedechias because they committed adulterie with their neighbours wiues By Dracoes lawe among the Grecians this sin was death and also by the law of the Romanes Againe this law serues directly to maintaine necessarie obedience to the seuenth commandement and the considerations vpon which this lawe was giuen are perpetuall and serue to vphold the common wealth Lev. 20.22 Ye saith the Lord shall keepe all mine ordinances and my iudgements the law of adulterie being one of them Nowe marke the reasons 1. Least the laÌ„d spue you out 2. for the same sins I haue abhorred the natioÌ„s The Ceremoniall lawe is that which prescribes rites and orders in the outward worship of God It must be considered in three times The first is time before the comming and death of Christ the second the time of publishing the gospell by the Apostles the third the time after the publishing of the gospell In the first it did binde the conscience of the Iewes and the obedience of it was the true worship of God But it did not then bind the consciences of the Gentiles for it was the partition wall between them and the Iewes And it did continue to bind the Iewes till the very death and ascension of Christ. For theÌ„ the hand writing of ordinances which was against vs was nailed on the crosse and cancelled And when Christ saith that the lawe and the Prophett indured til Iohn Luk. 16.16 his meaning is not that the ceremoniall law ended then but that things foretold by the Prophets obscurely prefigured by the ceremoniall law began then more plainely to be preached and made manifest The second time was from the ascension of Christ til about the time of the destruction of the Temple and the Citie in which ceremonies ceased to bind conscience and remained indifferent Hereupon Paul circumcised Timothie the Apostles after Christs ascension as occasion was offered were present in the Temple Act. 3.1 And the Council of Hierusalem tendering the weaknes of some beleeuers decreed that the Church for a time should abstaine from strangled and blood And there was good reason of this because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ. In the third time which was after the publishing of the gospel ceremonies of the Iewes Church became vnlawfull and so shall continue to the worldes ende By this it appeares what a monstrous and miserable religion the church of Rome teacheth and maintaineth which standes wholly in ceremonies partly heathenish and partly Iewish As for the Gospel I take it for the part of the word of God which promiseth righteousnes and life euerlasting to all that beleeue in Christ and withall commandeth this faith That we may the better knowe howe the gospell bindes conscience two points must be considered one touching the persons bound the other touching the manner of binding Persons are of two sorts some be called some be
we see how Gods word bindes conscience now conscience beeing thus bound againe bindes the man in whome it is The bond of conscience is called guiltines Guiltines is nothing else but a worke of the conscience binding euery sinner to the punishment of euerlasting death before God for this or that sinne Thus much of the proper binder of the conscience now followes the improper The improper binder is that which hath no power at all or vertue in it selfe to binde conscience but doth it onely by the authoritie and vertue of Gods word or some part thereof It is threefold Humane lawes an Oath a Promise Touching humane lawes the speciall point to be considered is In what manner they binde That this may in part be cleared I will stand a while to examine and confute the opinion that the very pillars of the Popish Church at this day maintaine namely that Ciuill and Ecclesiasticall iurisdiction haue a coactiue power in the conscience and that the lawes made thereby doe as truly and properly binde as they speake to mortall and veniall sinne as Gods law it selfe The arguments which they commonly vse are these Argum. 1. Deut. 17. That man that will doe presumptuously and not obey the authoritie of the Priest or Iudge shall die and thou shalt take away euill from Israel Here say they the precepts of the high Priest are Imperia not admonitions or exhortations they bind in conscience otherwise the transgressours therof should not haue bin punished so seuerely Ans. The intent of this law as a very child may perceiue is to establish the authoritie and right of the highest appeales for all matters of controuersie in the Synedrium or great court at Ierusalem Therefore the words alleadged doe not giue vnto the Priest a soueraigne power of making laws but a power of giuing iudgemēt of controuersies that according to laws alreadie made by God himself frō which iudgemēt there might be no appeale Now this power of determining doth not cōstraine conscience but the outward man to maintain order peace For what reason is there that that sentence which might be either a gainsaying of Gods law or a mistaking of it should bind the conscience to a sinne Again not euery one that refused to subiect themselues to the sentence of this court were straightway guiltie of sinne for this did Ieremie the Prophet and Christ our Sauiour when the Iewes condēned them for wicked persons but he that presumptuously despised the sentence and by consequent the authoritie it selfe which was the ordinance of God was guiltie Lastly the seueritie of the punishment which is temporall death doth not argue any power in the iudge of binding conscience this they might haue learned of their owne Doctor Gerson who holdeth that they that bind any man to mortall sinne must be able to punish him with answerable punishment which is eternall death Arg. 2. Matth. 16. Whatsoeuer ye shall bind in earth shall be bound in heaven Here say they to binde is to make lawes constraining conscience according to Matth. 23.4 They binde heauie burdens and lay them on mens shoulders Ans. The soueraigne power of binding and loosing is not belonging to any creature but is proper to Christ who hath the keyes of heauen and hell he openeth and no man shutteth he shutteth and no man openeth Reuel 3.5 As for the power of the Church it is nothing but a ministerie or seruice whereby men publish and pronounce that Christ bindeth or looseth Againe this binding stands not in the power of making lawes but in remitting and retaining of mens sinnes as the words going before declare v. 18. If thy brother sinne against thee c. and Christ sheweth his owne meaning when he saith Whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained Ioh. 20. 23. hauing before in the person of Peter promised them this honour in this forme of words Math. 16. I will giue vnto thee the keyes of the kingdome of heauen whatsoeuer thou shalt binde vpon earth shall be bound in heauen This which I say is approoued by consent of auncient Diuines August Psal. 101. serm 2. Remission of sinne saith he is loosing therefore by the law of contraries binding is to hold sinne vnpardoned Hilar. vpon Matth. cap. 18. Whome they binde on earth that is saith he leaue vntied of the knottes of their sinnes Lumberd the popish master of sentences The Lord saith he hath giuen to Priests power of binding and loosing that is of making manifest that men are bound or loosed Againe both Origen Augustine and Theophylact attribute the power of binding to all Christians and therefore they for their parts neuer dreamed that the power of binding should be an authoritie to make lawes Lastly the place Matth. 23.4 ouerturnes the argument for there the Scribes and Pharises are condemned because they laid vpon mens shoulders the burdens of their traditions as meanes of Gods worship and things binding conscience Argum. 3. Act. 15. It seemes good vnto vs and the holy Ghost to lay no more burden on you then these necessarie things that ye abstaine from things offered to idols and blood and that which is strangled and fornication Here say they the Apostles by the instinct of the holy Ghost make a new law not for this or that respect but simply to bind consciences of the Gentiles that they might be exercised in obedience And this is prooued because the Apostles call this law a burden and call the things prescribed necessarie and S. Luke tearmes them the commandements of the Apostles and Chrysostome calls the Epistle sent to the Church Imperium that is a lordly charge To this they adde the testimonies of Tertullian Origen Augustine Ans. Though all be graunted that the law is a burden imposed a precept of the Apostles a charge againe that things required therein are necessarie yet will it not follow by good consequent that the law simply bindes conscience because it was giuen with a reseruation of Christian libertie so as out of the case of scandall that is if no offence were giuen to the weake Iewes it might freely be omitted And that will appeare by these reasons First of all Peter saith that it is a tempting of God to impose vpon the Gentiles the yoke of Iewish ceremonies he therefore must needs be contrarie to himselfe if he intend to binde mens consciences to abstinence from strangled blood and things offered to idols A replie is made that this abstinence is prescribed not by the auncient law of Moses but by a new Ecclesiasticall or Apostolicall authoritie I answer againe that a Mosaicall ceremonie is still the same thing though it be stablished by a new authoritie And whereas Christ by his death put an ende to the ceremoniall lawe it is absurd to thinke that the Apostles by their authoritie reuiued some part of it againe bound mens consciences thereto Secondly the Church of God in
thus Though Christ hath freed thee from death by his death yet thou art quite barred from heauen because thou neuer didst fulfil the law The conscience answereth I know that Christ is my righteousnes and hath fulfilled the law for me Thirdly the deuill replies and saith Christs benefits belong not to thee thou art but an hypocrite and wantest faith Now when a man is driuen to this straight it is neither wit nor learning nor fauour nor honour that can repulse this temptation but onely the poore conscience directed and sanctified by the Spirit of God which boldly and constantly answereth I know that I beleeue And though it be the office of the conscience after it is renued principally to excuse yet doth it also in part accuse When Dauid had numbred the people his heart smote him 2. Sam. 24.10 Iob saith in his affâ—iction that God did write bitter things against him and made him possesse the sinnes of his youth Iob 13. 26. The reason hereof is because the whole man and the very conscience is onely in part regenerate and therefore in some part remaines still corrupt Neither must it seeme straunge that one and the same conscience should both accuse and excuse because it doth it not in one and the same respect It excuseth in that it assureth a man that his person stands righteous before God and that he hath an indeauour in the generall course of his life to please God it accuseth him for his particular slippes and for the wants that be in his good actions If any shall demaund why God doth not perfectly regenerate the conscience and cause it onely to excuse the answer is this God doth it for the preuenting of great misâ—hiefes When the Israelites came into the land of Canaan the Cananites were not at the first wholly displacedâ— Why Moses rendreth the reason least wild beasts come and inhabit some parts of the land that were dispeopled and more annoy them then the Cananites In like manner God renues the conscience but so as it shall still accuse when occasion serueth for the preuenting of many dangerous sinnes which like wild beasts would make hauocke of the soule Thus much of good conscience now follows euill conscience and that is so called partly because it is defiled and corrupted by originall sinne partly because it is euill that is troublesome and painefull in our sense and feeling as all sorrowes calamities and miseries are which for this very cause also are called euills And though conscience be thus tearmed euill yet hath it some respects of generall goodnes in as much as it is an instrument of the execution of diuine iustice because it serues to accuse them before God which are iustly to be accused It hath spread it selfe ouer mankind as generally as originall sinne therefore it is to be found in all men that come of Adam by ordinarie generation The propertie of it is with all the power it hath to accuse and condemne and thereby to make a man afraid of the presence of God and to cause him to flie from God as from an enemie This the Lord signified when he said to Adam Adam where art thou When Peter saw some little glimbring of the power and maiestie of God in the great draught of fish he fell on his knees and saide to Christ Lord goe from me for I am a sinnefullman Euill conscience is either dead or stirring Dead conscience is that which though it can doe nothing but accuse yet commonly it lies quiet accusing little or nothing at all The causes why conscience lieth dead in all men either more or lesse are many I. Defect of reason or vnderstanding in crased braines II. Violence and strength of affections which as a cloud doe ouercast the minde and as a gulfe of water swallow vp the iudgement and reason and thereby hinder the conscience from accusing for when reason can not doe his part then conscience doth nothing For example some one in his rage behaues himselfe like a madde man and willingly commits any mischiefe without controlment of conscience but when choller is downe he beginnes to be ashamed and troubled in himselfe not alwaies by grace but euen by the force of his naturall conscience which when affection is calmed beginnes to stirre as appeareth in the example of Cain III. Ignorance of Gods will and errours in iudgement cause the conscience to be quiet when it ought to accuse This we find by experience in the deaths of obstinate heretikes which suffer for their damnable opinions without checke of conscience Dead conscience hath two degrees The first is the slumbring or the benummed conscience the second is the seared conscience The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall and not alwaies for that but onely in the time of some grieuous sicknes or calamitie Iosephs brethren were not much troubled in conscience for their villanie in selling their brother till afterward when they were afflicted with famine and distressed in Egypt Gen. 42. 2. This is the conscience that commonly raignes in the hearts of drousie Protestants of all carnall and lukewarme gospellers and of such as are commonly tearmed ciuill honest men whose apparant integritie will not free them from guiltie consciences Such a conscience is to be taken heede of vs as beeing most daâ—gerous It is like a wild beast which so long as he lies asleepe seemes very tame and gentle and hurts no man but when he is roused he then awakes and flies in a mans face and offers to pull out his throate And so it is the manner of dead conscience to lie still and quiet euen through the course of a mans life and hereupon a man would thinke as most doe that it were a good conscience indeede but when sicknes or death approcheth it beeing awaked by the hand of God beginnes to stand vp on his legges and shewes his fierce eyes and offers to rend out euen the very throat of the soule And heathen Poets knowing this right well haue compared euill conscience to Furies pursuing men with firebrands The seared conscience is that which doth not accuse for any sinne no not for great sinnes It is compared by Paul 1. Tim. 4.2 to the part of a mans bodie which is not onely bereft of sense life and motion by the gangrene but also is burnt with a searing yron and therefore must needes be vtterly past all feeling This kind of conscience is not in all men but in such persons as are become obstinate heretikes and notorious malefactours And it is not in them by nature but by an increase of the corruption of nature and that by certaine steppes and degrees For naturally euery man hath in him blindnes of minde and obstinacie or frowardnes of heart yet so as with the blindnes and ignorance of minde are ioyned some remnants of the light of nature shewing vs what is
good and euill Now the heart of man beeing exceedingly obstinate and peruerse carrieth him to commit sinnes euen against the light of nature and common conscience by practise of such sinnes the light of nature is extinguished and then commeth the reprobate minde which iudgeth euill good and good euill after this followes the seared conscience in which there is no feeling or remorse and after this comes an exceeding greedines to all manner of sinne Eph. 4.18 Rom. 1.28 Here it may be demanded how mens consciences shall accuse them in the day of iudgement if they be thus benummed and seared in this life Ans. It is said Rev. 20.12 that at the last iudgement all shall be brought before Christ and that the bookes then shall be opened among these bookes no doubt conscience is one Wherefore though a dead conscience in this life be as a closed or sealed booke because it doth either little or nothing accuse yet after this life it shall be as a booke laide open because God shall inlighten it and so stirre it vp by his mightie power that it shall be able to reueale and discouer all the sinnes that a man euer committed Stirring conscience is that which doth sensibly either accuse or excuse And it hath foure differences The first which accuseth a man for doing euill This must needes be an euill conscience Because to accuse is not a propertie that belongs to it by creation but a defect that followeth after the fall And if the conscience which truly accuseth a man for his sinnes were a good conscience then the worst man that is might haue a good conscience which can not be When the accusation of the conscience is more forcible and violent it is called a wounded or troubled conscience which though of it selfe it be not good nor any grace of God yet by the goodnes of God it serueth often to be an occasion or preparation to grace as a needle that drawes the threed into the cloath is some meanes whereby the cloath is sewed togither The second is that which accuseth for doing well And it is to be found in them that are giuen to idolatrie and superstition As in the Church of Rome in which because mens consciences are iâ—snared and intangled with humane traditions many are troubled for doing that which is good in it selfe or at the least a thing indifferent As for exaÌ„ple let a priest omit to say masse to say his canonical houres his conscieÌ„ce will accuse him therfore though the omitting of the canonicall houres and of the idolatrous masse be indeed by-Gods word no sinne The third is the conscience which excuseth for doing that which is euill This also is to be found in them that are giuen to idolatrie and superstition And there is a particular example hereof Ioh. 16. â— Yea the time shal come that whosoeuer killeth youâ— will thinke that he doth God good seruice Such is the conscience of Popish traytours in these daies that are neuer touched at all though they intend and enterprise horrible villanies and be put to death therefore The fourth is that which excuseth for well doing at some times in some particular actions of carnall men When Abimelech had taken Sarai from Abraham God said vnto him in a dreame I know that thou diddest this with an vpright minde Gen. 20.6 This may be tearmed good conscience but is indeede otherwise For though it doe truly excuse in one particular action yet because the man in whom it is may be vnregenerate and as yet out of Christ and because it doth accuse in many other matters therefore it is no good conscience If all the vertues of naturall men are indeede but certaine beautifull sinnes and their righteousnes but a carnall righteousnes then the conscience also of a carnall man though it excuse him for well doing is but a carnall conscience CHAP. IIII. Mans dutie touching conscience MAns dutie concerning conscience is two-fold The first is if he want good conscience aboue all things to labour to obtaine it for it is not giuen by nature to any man but comes by grace For the obtaining of good conscience three things must be procured a preparation to good conscience the applying of the remedie the reformation of conscience In the preparation foure things are required The first is the knowledge of the law and the particular commandements thereof whereby we are taught what is good what is badde what may be done and what may not be done The men of our daies that they may haue the right knowledge of the law must lay aside many erronious and foolish opinions which they hold flat against the true meaning of the law of God otherwise they can neuer be able to discerne betweene sinne and no sinne Their speciall and common opinions are these I. That they can loue God with all their hearts and their neighbours as themselues that they feare God aboue all and trust in him alone and that they euer did so II. That to rehearse the Lords praier the beleefe and ten Commandements without vnderstanding of the wordes and without affection is the true and whole worship of God III. That a man may seeke to wizzards and soothsaiers without offence because God hath prouided a salue for euery sore IV. That to sweare by good things and in the way of truth is not a sinne V. That a man going about his ordinarie affaires at home or abroad on the Sabbath day may as well serue God as they which heare all in the sermons in the world VI. That religion and the practise thereof is nothing but an affected precisenes that couetousnes the roote of euill is nothing but worldlines that pride is nothing but a care of honestie and cleanlines that single fornication is nothing but the tricke of youth that swearing and blaspheming argue the couragious minde of a braue gentleman VII That a man may doe with his owne what he will and make as much of it as he can Hence arise all the frauds and bad practises in trafficke betweene man and man The second thing required is the knowledge of the iudiciall sentence of the law which resolutely pronounceth that a curse is due to man for euery sinne Gal. 3.10 Very few are resolued of the truth of this point and very few doe vnfainedly beleeue it because mens minds are possessed with a contrarie opinion that though they sinne against God yet they shall escape death damnation Dauid saith The wicked man that is euery man naturally blesseth himselfe Psal. 10.3 and he maketh a league with hell and death Esa. 28.15 This appeareth also by experience Let the ministers of the Gospell reprooue sinne and denounce Gods iudgements against it according to the â—ule of Gods word yet men will not feare stones will almost as soone mooue in the walls and the pillars of our Churches as the flintie hearts of men And the reason hereof is because their mindes are forestalled with
be resolued of Gods special prouidence towards vs in euery case condition of life when we haue so well profited in the schoole of Christ that we can see and acknowledge Gods prouidence goodnes as well in sicknes as in health in pouertie as in wealth in hunger as in fulnes in life as in death we shall be very well content whatsoeuer any way befalls vnto vs. The preseruatiues of good conscience are two the first is to preserue and cherish that sauing faith whereby we are perswaded of our reconciliatioÌ„ with God in Christ for this is the roote of good conscience as hath beene shewed Nowe this faith is cherished and confirmed by the daiely exercises of inuocation and repentance which be to humble our selues to bewaile and confesse our sinnes to God to condemne our selues for them to pray for pardon and strength against sinne to praise God and giue him thankes for his daily benefits And by the vnâ—ained and serious practise of these duties repentance and faith are daiely renewed and confirmed The second preseruatiue is the maintaining of the righteousnes of a good conscience which righteousnesse as I haue said is nothing els but a constant indeauour and desire to obey the wil of god in all things That this righteousnes may be kept to the end we must practise three rules The first is that we are to carry in our hearts a purpose neuer to sinne against God in any thing for where a purpose is of committing any sin wittingly and willingly there is neither good faith nor good conscience The second is to walke with God as Enoch did Gen. 5.24 which is to order the whole course of our liues as in the presence of God desiring to approoue all our doings euer vnto him Now this perswasion that wheresoeuer we are we doe stand in the presence of God is a notable meanes to maintaine sinceritie Ge. 17.1 I am god al-sufficient walke before me be perfect And the waÌ„t of this is the occasion of many offences as Abraham said Because I thought surely the feare of God is not in this place they will slay me for my wiues sake Gen. 20. 11. The third rule is carefully to walk in our particular callings doing the duties thereof to the glorie of God to the good of the common wealth and the edification of the Church auoiding therein fraud couetousnesse and ambition which cause men oftentimes to set their consciences on the tenters and make them stretch like cheuerill Thus we see how good conscience may be preserued Reasons to induce hereunto are many I. Gods straight commandement 1. Tim. 1.19 Keep faith and good conscience And Prou. 4.23 Keepe thine heart with all diligence II. The good conscience is the most tender part of the soule like to the apple of the eie which beeing pierced by the least pinne that may bee is not onely blemished but also looseth his sight Therefore as God doth to the eie so must wee deale with the conscience God giues to the eie certaine lids of flesh to defend and couer it from outward iniuries and so must we vse meanes to auoid whatsoeuer may offend or annoy conscience III Manifolde benefits redounde vnto vs by keeping good conscience First so long as we haue care to keepe it we keepe inioy all other gifts of Gods spirit Good conscience the rest of Gods graces are as a paire of turtle doues when the one seedes the other feedeth when the one likes not the other likes not when the one dies the other dies so where good conscience is maintained there are many other excellent gifts of God Hourishing and where conscience decaies they also decaie Againe good conscience giues alacritie vnto vs and boldnesse in calling on Gods name 1. Iohn 3.21 If our heart condemne vs not we haue boldnesse towards God Thirdly it makes vs patient in affliction comforts vs greatly when by reason of the grieuousnesse of our afflâ—ction wee are constrained to kneele on both knees and take vp our crosse regenerate conscience as a sweet companion or like a good Simon laies too his shoulder and helpes to beare one end of it Lastly when none can comfort vs it will be an amiable comforter a friend speaking sweetly vnto vs in the very agony and pang of death IV. Not to preserue the conscience without spot is the way to desperation It is the pollicy of the deuil to vse meanes to cast the conscience into the sleep of securitie that he may the more easily bring maÌ„ to his own destruction For as diseases if they be long neglected become incurable so the conscience much and often wounded admits little or no comfort Neither will it alwaies boote a man after many yeares to say at the last cast Lord be mercifull to me I haue sinned Though some be receiued to mercie in the time of death yet far more perish in desperation that liue in their sinnes wittingly and willingly against their owne conscience Pharao Saul and Iudas cried all peccaui I haue sinned against god yet Pharao is hardned more and more and perisheth Saul goeth on in his sinnes and despaireth Iudas made away himselfe And no maruel for the multitude of sinnes oppresse the conscience and make the heart to ouerflowe with such a measure of griefe that it can fasten no affiance in the mercie of God Lastly they that shall neglect to keepe good conscience procure many hurts and daungers and iudgements of God to themselues When a ship is on the sea if it bee not well gouerned or if there bee a breach made into it it drawes water and sinkes and so both men and wares and all in likelihood are cast away Nowe wee all are as passengers the world is an huge sea through which we must passe our ship is the conscience of euery man 1. Tim. 1.19 3.12 the wares are our religion and saluation all other gifts of God Therfore it standes vs in hand to be alwaies at the helme and to carrie our ship with as euen a course as possibly we can to the intended port of happines which is the saluation of our soules But if so be it we grow carelesse and make breaches in the ship of conscience by suffering it to dash vpon the rocks of sinne it is a thousand to one that we in the end shall cast away our selues and all wee haue And in the mean season as conscience decaies so proportionally all graces and goodnesse goes from vs Gods commandements begin to be vile vnto vs the knowledge thereof as also faith hope and the inuocation of Gods name decay Experience sheweth that men of excellent gifts by vsing badde conscience loose them all Finis A Reformed Catholike OR A DECLARATION SHEWing how neere we may come to the present Church of Rome in sundrie points of Religion and wherein we must for euer depart from them with an Aduertisment to all fauourers of the Romane Religion shewing how the
And this I take to be the meaning of this text which speaketh not of iustification by faith but onely of the practice of common duties which faith putteth in execution by the helpe of loue III. Reason Faith is neuer alone therefore it doth not iustifie alone Ans. The reason is naught and they might as well dispute thus The eie is neuer alone from the head and therefore it seeth not alone which is absurd And though in regard of substance the eie be neuer alone yet in regard of seeing it is alone and so though faith subsist not without loue and hope and other graces of god yet in regard of the act of iustification it is alone without thē al. IV. Reason If faith alone doe iustifie then we are saued by faith alone but we are not saued by faith alone and therefore not iustified by faith alone Ans. The proposition is false for more things are requisite to the maine ende then to the subordinate meanes And the assumption is false for wee are saued by faith alone if we speake of faith as it is an instrument apprehending Christ for our saluation V. Reason We are saued by hope therefore not by faith alone Ans. Wee are saued by hope not because it is any cause of our saluation Pauls meaning is onely this that we haue not saluation as yet in possession but waite patiently for it in time to come to be possessed of vs expecting the time of our full deliuerance that is all that can iustly be gathered hence Nowe the doctrine which we teach on the contrarie is That a sinner is iustified before God by faith yea by faith alone The meaning is that nothing within man and nothing that man can do either by nature or by grace concurreth to the act of iustification before God as any cause thereof either efficient material formal or final but faith alone all other gifts graces as hope loue the feare of God are necessarie to saluation as signes thereof cōsequents of faith Nothing in mā cōcurs as any cause to this work but by faith alone And faith it selfe is no principall but onely an instrumentall cause whereby we receiue apprehend and apply Christ and his righteousnesse for our iustificatiō Reason I. Ioh. 3.14,15 As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him shall not perish but haue euerlasting life In these words Christ makes a comparison on this maner when any one of the Israelites were stung to death by fierie serpents his cure was not by any phisicke surgerie but onely by the casting of his eies vp to the brasen serpent which Moses had erected by Gods commandement euen so in the cure of our soules when we are stung to death by sinne there is nothing required within vs for our recouery but onely that we cast vp and fixe the eye of our faith on Christ and his righteousnes Reason II. The exclusiue formes of speech vsed in scripture prooue thus much We are iustified freely not of the lawe not by the lawe without the lawe without workes not of workes not according to workes not of vs not by the workes of the lawe but by faith Gal. 2.16 All boasting excluded onely beleeue Luk. 8.50 These distinctions whereby workes and the lawe are excluded in the work◠of iustification doe include thus much that faith alone doth iustifie Reason III. Very reason may teach thus much for no gift in man is apt fit as a spirituall hand to receiue apply Christ and his righteousnes vnto a sinner but faith Indeede loue hope the feare of God and repentance haue their seuerall vses in men but none serue for this ende to apprehend Christ and his merits none of them all haue this receiuing propertie and therefore there is nothing in man that iustifieth as a cause but faith alone Reason IV. The iudgement of the auncient Church Ambr. on Rom. 4. They are blessed to whome without any labour or worke done iniquities are remitted and sinne couered no workes or repentance required of them but onely that they beleeue And cap. 3. Neither working any thing nor requiting the like are they iustified by faith alone through the gift of God And 1. Cor. 1. this is appointed of God that whosoeuer beleeueth in Christ shall be saued without any worke by faith alone freely receiuing remission of sinnes Augustine There is one propitiation for all sinnes to beleeue in Christ. Hesyc on Leuit. lib. 1. c. 2. Grace which is of mercy is apprehended by faith alone and not of workes Bernard Whosoeuer is pricked for his sinnes and thirsteth after righteousnes let him beleeue in thee who iustifieth the sinner and beeing iustified by Faith alone he shall haue peace with God Chrysost. on Gal. 3. They said he which resteth on faith alone◠is accursed but Paul sheweth that he is blessed which resteth on faith alone Basil. de Humil. Let man acknowledge himselfe to want true iustice and that he is iustified onely by faith in Christ. Origen on c. 3. Rom. Wee thinke that a man is iustified by faith without the workes of the lawe and he saith iustification by faith alone sufficeth so as a man onely beleeuing may be iustified And therefore it lieth vpon vs to search who was iustified by faith without works And for an exāple I thinke vpon the theife who beeing crucified with Christ cried vnto him Lord remember me when thou cōmest into thy kingdome and there is no other good worke of his mentioned in the Gospell but for this alone faith Iesus saith vnto him This night thou shalt be with me in paradise III. Difference The third difference about iustification is concerning this point namely how farreforth good workes are required thereto The doctrine of the Church of Rome is that there be two kinds of iustification the first and the second as I haue said The first is when one of an euill man is made a good man and in this workes are wholly excluded it beeing wholly of grace The second is when a man of a iust man is made more iust And this they will haue to proceede from workes of grace for say they as a man when he is once borne can by eating and drinking make himselfe a bigger man though he could not at the first make himselfe a man euen so a sinner hauing his first iustification may afterward by grace make himselfe more iust Therefore they hold these two things I. that good works are meritorious causes of the second iustification which they tearme Actual II. that good works are means to increase the first iustificatiō which they cal habitual Now let vs see how farforth we must ioyne with them in this point Our consent therefore stands in three conclusions I. That good workes done by them that are iustified doe please God and are approoued of him and therefore haue a reward II. Good workes are necessarie to saluation two
falshood I will make manifest by sundrie reasons and then answer their arguments to the contrarie Our reasons The first shall bee taken from the properties and conditions that must bee in a worke meritorious and they are foure I. A man must doe it of himselfe and by himselfe for if it be done by another the merit doeth not properly belong to the doer II. A man must doe it of his owne freewill and pleasure not of due debt for when wee doe that which wee are bound to doe wee doe no more but our dutie III. The worke must bee done to the profit of another who thereupon must be bound to repay the like IV. The reward and the work must be in proportion equall for if the reward be more then the work it is not a reward of desert but a gift of good will Hence followes a notable conclusion That Christs manhood considered a part from his Godhead cannot merit at Gods hand◠though it be more excellent euery way then all both men and angels For beeing thus considered it doth nothing of it selfe but by grace receiued from the godhead though it also be without measure Secondly Christs manhood is a creature and in that regard bound to doe whatsoeuer it doth Thirdly Christ as man cannot giue any thing to God but that which hee receiued from God therfore cānot the manhood properly by it selfe merit but onely as it is personally vnited vnto the godhead of the Sonne And if this bee so then much lesse can any meere man or any angell merit yea it is a madnes to thinke that either our actions or persons should be capable of any merit whereby we might attaine to life eternall Reason II. Exod. 20. ◠And shew mercie vpon thousands in them that loue me and keepe my commandements Hence I reason thus where reward is giuen vpon mercie there is no merit but reward is giuen of mercie to them that fulfill the law therefore no merit What can we any way deserue when our full recompence must be of mercie And this appeares further by Adam if he had stood to this day he could not by his continuall and perfect obedience haue procured a further increase of fauour at Gods hand but should onely haue continued that happie estate in which he was first created Reason III. Scripture directly condemneth merit of workes Rom. 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. The proportion of the argument required that S. Paul should haue said The reward of good works is eternall life if life euerlasting could be deserued which cannot because it is a free gift Againe Tit. 3.5 We are saued not by workes of righteousnes which we haue done but according to his mercie he saued vs. And Eph. 2.8 10. By grace you are faued through faith and that not of your selues it is the gift of God not of workes which God hath prepared that we should walke in them If any works be crowned it is certen that the sufferings of Martyrs shall be rewarded now of them Paul saith Rom. 8.18 The sufferings of this life are not worthie of the glorie to come Where then is the value and dignitie of other works To this purpose Ambr. saith The iust man though he be tormented in the brasen bull is still iust because he iustifieth God and saith he suffereth lesse then his sinnes deserue Reason IV. Whosoeuer will merit must fulfill the whole law but none can keepe the whole law For if we say we haue no sinne we deceiue our selues 1. Ioh. 1. And he that sinnes against one commandement is guiltie of the whole law And what can he merit that is guiltie of the breach of the whole law Reason V. We are taught to pray on this manner Giue vs this day our daily bread wherein we acknowledge euery morsell of bread to be the meere gift of God without desert and therefore must we much more acknowledge life eternall to be euery way the gift of God It must needes therefore be a satanicall insolencie for any man to imagine that he can by his workes merit eternal life who can not merit bread Reason VI. Consent of the auncient Church Bernard Those which we call our merits are the way to the kingdome and not the cause of raigning August Manuali chap. 22. All my hope is in the death of my Lord. His death is my merit my merit is the passion of the Lord. I shall not be void of merits so long as Gods mercies are not wanting Basil on Psal. 114. Eternall rest is reserued for them which haue striuen lawfully in this life not for the merits of their doings but vpon the grace of the most bountifull God in which they trusted August on Psal. 120. He crowneth thee because he crowneth his owne gifts not thy merits And Psal. 142. Lord thou wilt quicken me in thy iustice not in mine not because I deserued it but because thou hast compassion Obiections of Papists Obiect I. In sundrie places of Scripture promise of reward is made to them that beleeue and doe good workes therefore our workes doe merit for a reward and merit be relatiues Answ. Reward is two-fold of debt and of mercie Life euerlasting is not a reward of debt but of mercie giuen of the good will of God without any thing done of man Secondly the kingdome of heauen is properly an inheritance giuen of a father to a child and therefore it is called a reward not properly but by a figure or by resemblance For as a workeman hauing ended his labour receiueth his wages so after men haue lead their liues and finished their course in keeping faith good conscience as dutiful children God giueth them eternall life And hereupon it is tearmed a reward Thirdly if I should graunt that life euerlasting is a deserued reward it is not for our works but for Christs merit imputed to vs causing vs thereby to merit and thus the relation stands directly betweene the Reward and Christs Merit applied vnto vs. Ob. II. Christ by his death merited that our works should merit life euerlasting Ans. That is false all we finde in Scripture is that Christ by his merit procured pardon of sinne imputation of righteousnes life euerlasting it is no where saide in the word of God that Christ did merit that our workes should merit it is a dotage of their owne deuifing He died not for our good works to make them able to satisfie Gods anger but for our sinnes that they might be pardoned Thus much saith the Scripture and no more And in that Christ did sufficiently merit life eternall for vs by his own death it is a sufficient proofe that he neuer intended to giue vs power of meriting the same vnles we suppose that at some time he giues more then is needfull Again Christ in the office of mediation as he is a king Priest and prophet admitteth no deputie or fellow For
and therefore will either exact an euerlasting punishment or satisfaction for the same The dissent or difference The point of our difference and dissent are these The Church of Rome teacheth and beleeueth that Christ by his death hath made a satisfaction for all the sinnes of men and for the eternall punishment of them all yet so as they themselues must satisfie the iustice of God for the temporall punishmeÌ„t of their offences either on earth or in purgatorie We teach and beleeue that Christ by his death and passion hath made a perfect and all sufficient satisfaction to the iustice of God for all the sinnes of men for the whole punishment thereof both eternall and temporall Thus we differ and herein we for our parts must for euer stand at difference wiâ—h them so as if there were no more points of variance but this one it should be sufficieÌ„t to keepe vs alwaies from vniting our religions and cause vs to obey the voice of Christ Come out of her my people For as in the former points so in this also the Papists erre not in circumstance but in the very foundation and life of religion Our reasons I. A satisfaction that is made imperfect either directly or by consequent is indeede no satisfaction at all But the Papists make Christs satisfaction imperfect in that they doe adde a supplie by humane satisfactions thus much a learned schooleman Biel in plaine words confessed Although saith he the passion of Christ be the principall merit for which grace is conferred the opening of the kingdome and glorie yet is it neuer the alone and totall meritorious cause it is manifest because alwaies with the merit of Christ there concurreth some worke as the merit of congruitie or condignitie of him that receiueth grace or glorie if he be of yeares and haue the vse of reason or of some other for him if he want reason For that which admits a supplie by an other is imperfect in it selfe Therefore humane satisfactions can not stand Learned Papists make answer that Christs satisfaction and mans may stand well together For say they Christs satisfaction is sufficient in it selfe to answer the iustice of God for all sinne and punishment but it is not sufficient to this or that man till it be applied and it must be applied by our satisfaction made to God for the temporall punishment of our sinnes But I say againe that mans satisfaction can be no meanes to applie the satisfaction of Christ and I prooue it thus The meanes of applying Gods blessings and graces vnto man are two-fold some respect God himselfe and some respect man Those which respect God are such whereby God on his part doth offer and conuay his mercies in Christ vnto man of this sort are the preaching of the word Baptisme and the Lords supper and these are as it were the hand of God whereby he reacheth downe and giueth vnto vs Christ with all his benefits The other meanes of applying on mans part are those whereby the saide benefits are receiued Of this sort there is onely one namely faith whereby we beleeue that Christ with all his benefits belong vnto vs. And this is the hand of man whereby he receiueth Christ as he is offered or exhibited by God in the word and sacraments As for other meanes beside these in Scripture we finde none Foolish therefore is the answer of the Papist that make mens satisfactions meanes to applie the satisfaction of Christ vnto vs for by humane satisfactions Christ is neither offered on Gods part nor yet receiued on mans paâ—t let them prooue it if they can Others not content with this their former answer say that our satisfactions doe nothing derogate from the satisfaction of Christ because our workes haue their dignitie and merit from Christs satisfaction he meriting that our workes should satisfie Gods iustice for temporall punishments But this is also absurd and false as the former was For if Christ did satisfie that man might satisfie then Christ doth make euery beleeuer to be a Christ a Iesus a Redeemer and a Priest in the same order with his owne selfe But to make sinnefull man his owne redeemer though it be but from temporall punishments is a doctrine of deuills For the holy Ghost teacheth that the priesthood of Christ is incommunicable and can not passe from him to any other Now to make satisfaction for sinne or any part of the punishment thereof is a dutie or a part of Christ his priesthood and therefore to make satisfaction is a worke that can not passe from his person to the person of any man Againe if Christ by his satisfaction giue power to man to satisfie then man doth satisfie by Christ and Christ beside his owne satisfaction vpon the crosse must daily satisfie in man to the ende of the world but this can not be for Christ vpon the crosse when death was vpon him saide It is finished that is I haue fully satisfied for all the sinnes of mankinde both in respect of the fault and punishment As for Christs buriall and resurrection which followed his death they serued not to satisfie but to confirme the same Againe Paul saith 2. Cor. 5.12 He that knew no sinne was made sinne for vs that is the punishment of sinne for vs but if the Church of Rome say true that Christ doth daily satisfie then Paul spake too short and should haue saide further that Christ was made sinne for vs and in vs too and that God was not onely in Christ but also in vs reconciling the world to himselfe But Paul neuer knew this learning and therefore let them turne themselues which way they will by putting a supplement to Christs satisfaction they doe indeede annihilate the same Reason II. In sundrie places of Scripture especially in the Epistles of Paul we are said to be redeemed iustified and saued freely which word freely doth import that we are iustified and saued without any thing done on our part or by our selues in the matter of our saluation and if this be so then can we doe nothing at all that may satisfie the iustice of God for the least punishmenâ— of our sinnes If we satisfie in our owne persons we are not saued freely and if we be saued freely we make no satisfaction at all Reason III. We pray daily forgiue vs our sinnes now to plead pardon and to satisfie for our sinnes be contrarie and for all things for which we can make satisfaction we neede not craue a pardon but we are taught in the foresaide petition wholly and onely to vse the plea oâ— pardon for our sinnes and therefore we acknowledge that we can not make any satisfaction at all Reason IV. The iudgement of the auncient Church Tertul. de Baptism Guiltinesse beeing taken away the punishment is also taken away Augustine Christ by taking vpon him the punishment and not the fault hath done away both fault and the punishment Tom. 10. hom 5. he
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
they because they come vnto vs by the hands of men that may deceiue and be deceiued And we hold and beleeue that the right Canon of the bookes of the old and newe Testament cōtaines in it sufficient direction for the Church of God to life euerlasting both for faith and maners Here then is the point of difference that they make the obiect of faith larger then it should be or can be and we keepe our selues to the written word beleeuing nothing to saluation out of it In the second conclusion touching saluation by Christ alone there is a manifest deceit because they craftily include and couch their owne works vnder the name of Christ. For say they works done by men regenerate are not their owne but Christs in them and as they are the workes of Christ they saue and no otherwise But we for our parts looke to be saued onely by such workes as Christ himselfe did in his owne person and not by any worke at all done by him in vs. For all workes done are in the matter of iustification and saluation opposed to the grace of Christ Rom. 11.6 Election is of grace not of workes if it be of workes it is no more of grace Againe whereas they teach that wee are saued by the works of Christ which he worketh in vs and maketh vs to work it is flatte against the word For Paul saith Wee are not saued by such workes as God hath ordained that men regenerate should walke in Eph. 2.10 And hee saieth further that hee counted all things euen after his conuersion losse vnto him that he might be found in Christ not hauing his owne righteousnes which is of the lawe Phil. 3.8 Againe Heb. 1.3 Christ washed away our sinnes by himselfe which last wordes exclude the merit of all workes done by Christ within man Thus indeede the Papists ouerturne all that which in word they seeme to hold touching their iustification and saluation We confesse with them that good works in vs are the workes of Christ yet are they not Christs alone but ours also in that they proceede from Christ by the minde and will of man as water from the fountaine by the channell And looke as the channell defiled defiles the water that is without defilement in the fountaine euen so the minde and will of man defiled by the remnants of sinne defile the works which as they come frō Christ are vndefiled Hence it is that the works of grace which we doe by Christ or Christ in vs are defectiue and must be seuered from Christ in the act of iustification or saluation The third conclusion is touching the imputation of Christs obedience which some of the most learned among them acknowledge and the difference betweene vs stands on this manner They hold that Christs obedience is imputed onely to make satisfaction for sinne and not to iustifie vs before God We hold and beleeue that the obedience of Christ is imputed to vs euē for our righteousnesse before God Paul saith 1. Cor. 1.30 Christ is made vnto vs of God wisdome righteousnes sanctification and redemption Hence I reason thus If Christ be both our sanctification and our righteousnes then he is not onely vnto vs inherent righteousnes but also righteousnes imputed But he is not onely our sanctification which the Papists themselues expound of inherent or habituall righteousnesse but also our righteousnes for thus by Paul are they distinguished Therefore hee is vnto vs both inherent and imputed righteousnesse And very reason teacheth thus much For in the ende of the world at the barre of Gods iudgement wee must bring some kinde of righteousnes for our iustification that may stand in the rigour of the law according to which we are to be iudged But our inherent righteousnesse is imperfect stained with manyfold defects and shall be as long as we liue in this worlde as experience tels vs and consequently it is not sutable to the iustice of the lawe and if we goe out of our selues we shall find no righteousnesse seruing for our turnes either in men or angels that may or can procure our absolution before God and acceptation to life euerlasting We must therefore haue recourse to the person of Christ and his obedience imputed vnto vs must serue not onely to be a satisfaction to God for all our sinnes but also for our perfect iustification in that god is content to accept of it for our righteousnes as if it were inherent in vs or performed by vs. Touching the fourth conclusion they holde it the safest and surest course to put their trust and confidence in the mercie of God alone for their saluation yet they condescend that men may also put their confidence in the merit of their owne workes and in the merits also of other men so it be in sobrietie But this doctrine quite marres the conclusion because by teaching that men are to put confidence in the creature they ouerturne al confidence in the Creatour For in the very first commandement wee are taught to make choice of the true God for our God which thing we doe when wee giue to God our hearts and we giue our hearts to God when we put our whole confidence in him for the saluation of our soules Now then to put confidence in men or in workes is to make them our Gods The true and auncient forme of making confession was on this manner I beleeue in God the father in Iesus Christ and in the holy ghost without mention making of any confidence in workes or creatures the auncient Church neuer knew any such confession or confidence Cyprian saith He beleeueth not in God who putteth not affiance concerning his saluation in God alone And indeede the Papists themselues when death comes forsake the confidence of their merits and flie to the meere mercie of God in Christ. And for a confirmation of this I alleadge the testimonie of one Vlinbergius of Colen who writeth thus There was a booke founde in the vestrie of a certaine parish of Colen written in the dutch tongue in the yeare of our Lord 1475. which the Priests vsed in visiting of the sicke And in it these questions be found Doest thou beleeue that thou canst not be saued but by the death of Christ The sicke person answered Yea. Then it is said vnto him Go too then while breath remaines in thee put thy confidence in this death alone haue affiance in nothing else commit thy selfe wholly to this death with it alone couer thy selfe diue thy self in euery part into this death in euery part pearse thy selfe with it infold thy selfe in this death And if the Lord will iudge thee say Lord I put the death of our Lord Iesus Christ betweene me and thy iudgement and by no other meanes I contend with thee And if he shall say vnto thee that thou art a sinner say Lord the death of my Lord Iesus Christ I put betweene thee and my sinnes If he shall say
vnto thee that thou hast deserued damnation say Lord I oppose the death of our Lord Iesus Christ betweene thee and my euill merits and I offer his merit for the merit which I should haue and haue not If he shall say that he is angrie with thee say Lord I oppose the death of our Lord Iesus Christ betweene me and thine anger Here we see what Papists doe and haue done in the time of death And that which they hold and practise when they are dying they should hold and practise euery day while they are liuing In the last conclusion they teach that we must not onely beleeue in generall but also applie vnto our selues the promises of life euerlasting But they differ from vs in the very manner of applying They teach that the promise is to be applied not by faith asâ—uring vs of our own saluation but only by hope in likelihood coniecturall We hold that we are bound in dutie to applie the promise of life by faith without making doubt thereof and by hope to continue the certentie after the apprehension made by faith We doe not teach that all and euery man liuing within the precincts of the church professing the name of Christ is certen of his saluation and that by faith but that he ought so to be and must indeauour to attaine thereto And here is a great point in the mysterie of iniquitie to be considered for by this vncerten application of the promise of saluation and this wauering hope they ouerturne halfe the doctrine of the Gospel For it inioynes two things first to beleeue the promises thereof to be true in themselues secondly to beleeue and by faith to applie them vnto our selues And this latter part without which the former is voide of comfort is quite ouerturned The reasons which they alleadge against our doctrine I haue answered before now therefore I let them passe To conclude though in coloured tearmes they seeme to agree with vs in doctrine concerning faith yet in deede they denie and abolish the substance thereof namely the particular and certen application of Christ crucified and his benefits vnto our selues Againe they faile in that they cut off the principall dutie and office of true sauing faith which is to apprehend and to applie the blessing promised The 21. point Of Repentance Our consent Conclus I. That repentance is the conuersion of a sinner There is a two-fold conuersion passiue and actiue passiue is an action of God whereby he conuerteth man beeing as yet vncoÌ„uerted Actiue is an action whereby man being once turned of God turnes himselfe and of this latter must this conclusion be vnderstood For the first conuersion considering it is a worke of God turning vs vnto himselfe is not the repentance whereof the Scripture speaketh so oft but it is called by the name of regeneration and repentance wherby we beeing first turned of God doe turne our selues and doe good workes is the fruit thereof Conclus II. That repentance stands specially for practise in contrition of heart confession of mouth and satisfaction in worke or deed Touching contrition there be two kinds thereof Legal and Euangelical Legal contrition is nothing but a remorse of coÌ„science for sinne in regard of the wrath iudgemeÌ„t of God it is no grace of God at all nor any part or cause of repeÌ„tance but onely an occasion thereof that by the mercie of God for of it selfe it is the sting of the law and the very entrance into the pit of hel Euangelical contrition is when a repentant sinner is grieued for his sinnes not so much for feare of hell or any other punishment as because he hath offended and displeased so good and mercifull a God This contrition is caused by the ministerie of the Gospell and in the practise of repentance it is alwaies necessarie and goes before as the beginning thereof Secondly we hold and maintaine that confession is to be made and that in sundrie respects first to God both publikely in the congregation and also priuately in our secret and priuate praiers Secondly to the Church when any person hath openly offended the congregation by any crime and is therefore excommunicate Thirdly to our priuate neighbour when we haue vpon any occasion offended and wronged him Math. 5.23 If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee goe first and be reconciled to him now reconciliation presupposeth confession Lastly in all true repentance we hold and acknowledge there must be satisfaction made first to God and that is when we intreat him in our supplications to accept the death and passion of Christ as a full perfect and sufficient satisfaction for all our sinnes Secondly it is to be made vnto the Church after excommunication for publike offences and it staÌ„ds in duties of humiliatioÌ„ that fitly serue to testifie the truth of our repeÌ„taÌ„ce Thirdly satisfaction is to be made to our neighbor because if he be wronged he must haue recoÌ„pence and restitution made Luk. 19.8 there repentance may iustly be suspected where no satisfaction is made if it lie in our power Conclus III. That in repentance we are to bring outward fruits worthie amendment of life for repentance it selfe is in the heart and therefore must be testified in all manner of good workes whereof the principall is to indeauour day by day by Gods grace to leaue and renounce all and euery sinne and in all things to doe the will of God And here let it be remembred that we are not patrons of licentiousnes and enemies of good workes For though we exclude them from the act of our iustification and saluation yet we maintaine a profitable and necessarie vse of them in the life of euery Christian man This vse is three-fold in respect of God of man of our selues Workes are to be done in respect of God that his commandements may be obeied 1. Ioh. 5.12 that his will may be don 1. Thess. 4.3 that we may shew our selues to be obedient children to God our Father 1. Pet. 1.14 that we may shew our selues thankefull for our redemption by Christ Tit. 2. 14. that we might not grieue the spirit of God Eph. 4.30 but walke according to the same Gal. 5. 22. that God by our good workes may be glorified Math. 5.16 that we may be good followers of God Eph. 5.1 Againe workes are to be done in regard of men that our neighbour may be helped in worldly things Luk. 6.38 that he may be woon by our example to godlines 1. Pet. 3.14 that we may preuent in our selues the giuing of any offence 1. Cor. 10.32 that by doing good we may stoppe the mouthes of our aduersaries Thirdly and lastly they haue vse in respect of our selues that we may shew our selues to be new creatures 2. Cor. 5.17 that we may walke as the children of light Eph. 5.8 that we haue some assurance of our faith and of our saluation 2. Pet.
commaundement we are taught what opinion to carrie of the present church of Rome It is often demaunded whether it be a church or no and the answer may hence be formed on this manner If by this church be vnderstood a state or regiment of the people whereof the Pope is head and the members are all such as doe acknowledge him to be their head and doe beleeue the doctrine established in the Councell of Trent we take it to be no church of God Because Babylon which I haue prooued to be the church of Rome is here opposed to the church or people of God and because we are commanded to come out of it whereas we may not wholly forsake any people till they forsake Christ. Some will happily say the church of Rome hath the Scriptures and the Sacrament of baptisme I answer first of all they haue indeede the bookes of holy Scripture among them but by the rest of their doctrine they ouerthrow the true sense thereof in the foundation as I haue prooued before And though they haue the outward forme of baptisme yet they ouerturne the inward baptisme which is the substance of all standing in the iustification and sanctification of a sinner Againe I answer that they haue the word and baptisme not for themselues but for the true church of God among them like as the lanterne holdeth the candle not for it selfe but for others Secondly it may be and is alleadged that if the Pope be Antichrist he then sittes in the temple that is the church of God and by this meanes the Romane church shall be the true church Ans. He sittes in the temple of God but marke further how as God that is not as a member but as a manifest vsurper like as the theefe sittes in the true mans house For the popish church and Gods church are mingled like chaffe and corne in one heape and the church of Rome may be saide to be in the church of God and the church of God in the church of Rome as we say the wheat is among the chaffe and the chaffe in the wheat Againe he is said to sit in the temple of God because the Romane church though falsly takes vnto it selfe the title of the true catholike church Some goe about to delay and qualifie the matter by comparing this church to a man lying sicke full of â—oares hauing also his throat cut yet so as bodie and soule are ioyned together and life is remaining still But all things well considered it is rather like a dead carkasse and is void of all spirituall life as the popish errours in the foundation doe manifest Indeede a knowne harlot may afterward remaine a wife and be so tearmed yet after the bill of diuorcement is giuen shee ceaseth to be a wife though shee can shew her marriage ring now the church hath receiued the bill of her diuorcement in the written word namely 2. Thess. 2. and Reu. 13.11,12 c. Furthermore in this commandement we may see a liuely portraiture of the state of all mankind Here we see two sorts of men some are pertaining to Babylon a people running on to their destruction some againe are a people of God seuered from Babylon and reserued to life euerlasting If any aske the cause of this distinction I answer it is the very will of God vouchsafing mercy to some forsaking others by withdrawing his mercy from them for the better declaration of his iustice Thus saith the Lord Rom. 11.4 I haue reserued seuen thousand that neuer bowed the knee to Baal the prophet Esai saith Vnles the Lord had reserued a remnant we had bin as Sodome and Gomorrha By this distinction we are taught aboue al things to seeke to be of the number of Gods people and to labour for assurance of this in our owne consciences For if all should be saued lesse care would snffice but this mercie is not common to all and therefore the more to be thought vpon Lastly here I notâ— the speciall care that God hath ouer his own children He first giueth theÌ„ warning to depart before he begin to execute his iudgement vpon his enemies with whome they liue that they might not be partakers of their sinnes or punishments Thus before God would punish Hierusalem an angel is sent to marke them in the forehead that mourned for the abominatious of the people And in the destructioÌ„ of the first borne of Egypt the angel passed ouer the houses of the Iewes that had their posts sprinkled with the blood of the paschal lamb this passing ouer betokeneth safety preseruation in the coÌ„mon destruction to those that haue their hearts sprinkled with the blood of Christ. This blessing of protectioÌ„ should mooue vs all to become true hearty seruants of God Men vsually become members of those societies corporations where they may inioy many freedoÌ„es priuiledgesâ— Wel behold in the societie of the Saints of god which is the true Church there is the freedom from danger in all coÌ„mon destructions from eternall vengeance at the last day When Hester had procured safetie for the Iewes and libertie to reuenge themselues vpon their enemies it is said that many of the people of the land became Iewes EueÌ„ so considering Christ hath procured freedom froÌ„ hell death and damnation for all that beleeue in him we should labour aboue all things to becom new creatures ioyning our selues alwaies to the true church of God Hitherto I haue spoken of the commandement now followeth the reason thereof drawne from the end that they be not partakers of her sins and that they receiue not of her plagues Here I might stand long to shew what be the sins of the church of Rome but I wil only name the principal The first sin is Atheisme and that I prooue on this manner Atheisme is twofold open coloured Open Atheisme is when men both in word and deed denie God and his word Coloured Atheisme is not so manifest and it hath two degrees The first is when men acknowledge God the creator and gouernour of heauen and earth and yet deny the father sonne and holy Ghost Thus the EphesiaÌ„s before they receiued the gospell are said to bee without God whome in their naturall iudgement they acknowledged because they denied Christ and coÌ„sequently worshipped an idol of their owne braine in that they worshipped God out of Christ. And in this respect though the Samaritans worshipped the God of Abraham yet our Sauiour Christ saith they worshipped they knewe not what And the Psalmist saith of all the Gentiles that their Gods are Idols In this degree of Atheisme are placed Turkes and Iewes at this day the Anti-Trinitaries and Arians and all that conceiue and worship God out of the Trinitie The 2. degree is wheÌ„ men do rightly acknowledge the vnitie of the godhead in the Trinitie of persons yet so as by other necessarie consequents partly of their doctrine and partly of the seruice of
said they speake contraries for quantitie by all learning is the essence of a bodie without which a bodie cannot be 4. In the Creede wee confesse that Christ is ascended into heauen and there after his ascension sits at the right hand of his father and that according to his manhood Hence I conclude that Christs bodie is not really and locally in the sacrament and in euery Host which the priest consecrateth This argument was good when Vigilius against Eutiches said When it the flesh was on earth it was not in heauen and because it is nowe in heauen it is not on earth and he addes afterward that this is the Catholike faith and confession And it was good when Fulgentius said According to his humane substance hee was absent from earth when he was in heauen and he left the earth when he ascended into heauen And The same inseparable Christ according to his whole manhood leauing the earth locally ascended into heauen and sits at the right hand and according to the same whole manhood he is to come to iudgement And it was good when Cyril said No man doubts but that when hee ascended into heauen though hee be alwaies present by the power of his spirit he was absent in respect of the presence of his flesh And it was good when Augustine said According to the flesh which the Word assumed he ascended into heauen he is not here there he sits at the right haÌ„d of the father and he is here according to the presence of his maiestie And Hee went as hee was man and he aboad as he was God he went by that whereby he was in one place he aboad by that whereby he was euery where 5. Againe in that we beleeue the Catholike church it followes that the Catholike church is inuisible because things seene are not beleeued And the answer commonly vsed that we beleeue the holinesse of the Church will not serue the turne For the wordes are plaine and in them we make confession that we beleeue not onely the holinesse of the Church but also the Church it selfe 6. Lastly the articles Remission of sinnes Resurrection of the bodie and Life euerlasting containe a confession of speciall faith For the meaning of them is thus much I beleeue the remission of mine own sins the resurrection of mine own body to life euerlasting that by the iudgement of learned antiquitie August saith If thou also beleeue that thou shalt rise again ascend into heauen because thou art sure of so great a patrone thou art certen of so great a gift And Make not Christ lesse who brings thee to the kingdoÌ„e of heauen for remission of sins Without this faith if any come to baptisme he shuts the gate of mercie against himselfe And Whosoeuer faithfully beleeueth holds this profession of his faith in which all his sins are forgiueÌ„ him let him prepare his wil to the will of god not feare his passage by death And The whole Sacrament of baptisme standes in this that we beleeue the resurrectioÌ„ of the body remission of sins to be giuen vs of God And He gaue these keies to the Church that whosoeuer in his church should not beleeue his sins to be forgiuen they should not be forgiuen vnto him and whosoeuer beleeued turned froÌ„ theÌ„ abiding in the lap of the said church at length shal be healed by faith amendment of life And That which thou hast heard to be fulfilled in the glorious resurrection of Christ beleeue that the very same shall bee fulfilled in thee in the last iudgement and the resurrection of thy flesh shall restore thee for all eternitie For vnlesse thou shalt beleeue that thou art to bee repaired by death thou canst not come to the reward of life eternall And in ancient time the article of the resurrection hath beene rehearsed on this manner The resurrection of this flesh and the last applyed vnto it To euerlasting life Hence then two maine opinions of the Church of Rome are quite ouerthrowen one that we cannot by speciall faith be certaine of the remission of our sinnes and the saluation of our soules the other that a man truly iustified may fall away and be damned Nowe this cannot bee if the practise of the auncient Church bee good which hath taught vs to beleeue euerlasting life ioyntly without remission of sinnes To come vnto the Decalogue first of all it is a rule in expounding the seuerall commandements that where any vice is forbidden there the contrarie vertue is commanded and all vertues of the same kinde with all their causes occasions furtherances This rule is graunted of all and hence it followes that counsels of perfection if they haue in them any furtherance of vertue are inioyned in and by the law and therefore prescribe no state of perfection beyond the scope of the lawe Secondly the commandement Thou shalt not make to thy selfe any grauen image c. hath two seuerall parts The first forbids the making of carued or graued images the second forbids the adoratioÌ„ of them Now the first part is notably expounded by Moses Deut. 4.16 Take good heed vnto your selues that ye corrupt not your selues and make you a grauen image or representation of any figure in the likenesse of male or female Marke the reason of this prohibition in the same place for saith he ye saw no image in the day the Lord spake vnto you in Horeb and v. 15. Yee heard the voice of the wordes but sawe no similitude saue a voice Nowe the reason beeing vnderstood of the image of God himselfe the prohibition must needes be so vnderstood Againe there is no question that God directs his commandement against a â—inne in speculation but against some common and wicked practise of the Iewes and that was to represent God himselfe in likenesses and bodily formes Esai 40. 1â— And that was also the practise of the Gentiles that were farre more grosse in this kinde then the Iewes Rom. 1.23 This then is plaine to any indifferent man that the first part of the commandement forbiddes the making of grauen images or likenesses of the true Iehoua and thus the Romane Catechisme vnderstands tâ—â— wordes As for the second part it must be vnderstood according to them eaning of the first and therefore it forbids vs to bow downe to any image of God Hence then it followes that to worship God or Saints in or at images and to worship images with religious worship is abominable idolatrie And common reason might teach vs thus much For they that adore and worship the true God in images doe binde the presence of God his operation grace and his hearing of vs to certen things places signes to which he hath not bound himselfe either by commandement or promise and that is otherwise to worship God and to seeke for his blessings then he hath commaunded himselfe to be worshipped or promised to heare vs. Vpon this ground
is plainely ouerthrowne the excuse which they make that they worshippe not images but God and Saints in images for neither God nor the Saints doe acknowledge this kinde of honour but they abhorre it Whence it followes necessarily that they worship nothing beside the image or the deuise of their owne braine in which they faine to themselues such a god as will be worshipped and receiue our praiers at images It will be saide that the Papists doe no otherwise tie the worship and inuocation of God to images then God tied himselfe to the sanctuarie and the temple of Salomon And I say againe it was the will of God that he would shew his presence and be worshipped at the Sanctuarie and the Iewes had the warrant of Gods word for it but we haue no like warrant either by promise or commandement to tie Gods presence to an image or crucifix Againe reason yet further may discouer their idolatrie They which worship they know not what worship an idol but the Papists worship they know not what I prooue it thus To the consecration of the host there is required the intention of the Priest at the least vertually as they say and if this be true it followes that none of them can come to the Masse or pray in faith but he must alwaies doubt of that which is lifted vp by the hands of the priest in the masse whether it be bread or the bodie and blood of Christ. For none can haue any certentie of the intention of the priest in consecrating this bread and this wine but rather may haue a iust occasion of doubting by reason of the common ignorance and loosenesse of life in such persons Thirdly the commaundement touching the Sabbath giues a libertie to worke sixe daies in the ordinarie affaires of our callings and this libertie cannot be repealed by any creature The Church of Rome therefore erreth in that it prescribeth set and ordinarie festiuall daies not onely to God but also to Saints inioyning them as straitly and with as much solemnitie to be obserued as the Sabbath of the Lord. Fourthly the third commaundement or as they say the fourth inioynes children to obey father and mother in all things specially in matters of moment as in their marriage and choice of their callings and that euen to death and yet the church of Rome against the intent of this commaundement allowes that clandestine marriages and the vowe of religion shall be in force though they be without and against the consent of wise and carefull parents Fiftly the last commandement of lust forbiddes the first motions to sinne that are before consent I prooue it thus Lusting is forbidden in the former commandements as well as in the last yea lusting that is ioyned with consent as in the commandement Thou shalt not commit adulterie is forbidden lusting after our neighbours wife in the next lusting after our neighbours goods c. Now if the last commandement also forbid no more but lust with consent it is confounded with the rest and by this meanes there shall not be ten distinct words or commandements which to say is absurd it remaines therefore that the lust here forbidden goes before consent Againe the Philosophers knew that lust with consent was euill euen by the light of nature but Paul a learned Pharise and therefore more then a Philosopher knew not lust to be sinne that is forbidden in this commandement Rom. 7. Lust therefore that is forbidden here is without consent Wicked then is the doctrine of the Romane Church teaching that in euery mortall sinne is required an act commaÌ„ded of the will and hence they say many thoughts against faith and vncleane imaginations are no sinnes 6 Lastly the words of the second commandement And shew mercie to thousands on them that loue me and keepe my commandements ouerthrowes all humane merits For if the reward be giuen of mercie to them that keepe the law it is not giuen for the merit of the worke done To come to the third part of the Catechisme the Lords praier is a most absolute and perfect forme of praier For which cause it was called of Tertullian The breuiarie of the Gospel and Coelestinus saith the law of praying is the law of beleeuing and the law of working Now in this prayer we are taught to direct our praiers to God alone Our father c. and that onely in the name and mediation of Christ. For God is our father onely by Christ. It is needelesse therefore to vse any inuocation of Saints or to make them our mediatours of intercession vnto God and it is sufficient if we pray onely vnto God in the name of Christ alone 2 In the fourth petition we say thus Giue vs our daily bread In which words we acknowledge that euery morsell of bread is the meere gift of God What madnes then is it for vs to thinke that we should merit the kingdome of heauen by works that can not merit so much as bread 3 In the next petition Forgiue vs our debts foure opinions of the Romane religion are directly ouerthrowne The first is concerning humane Satisfactions For the child of God is here after his conuersion taught to humble himselfe day by day and to pray for the pardon of his daily sinnes now to make satisfaction and to sue for pardon be contrarie The second opinion here ouerthrowne is touching merits For we doe acknowledge our selues to be debters vnto God yea bankrupts and that beside the maine summe of many thousand talents we daily increase the debt therefore we can not possibly merit any of the blessings of God It is meere madnes to thinke that they which cannot pay their debts but rather increase them day by day should deferue or purchase any of the goods of the creditours or the pardoÌ„ of their debts if any fauour be shewed theÌ„ it comes of meere goodwil without the least desert In a word this must be thought vpon that if all we can doe will not keep vs froÌ„ increasing the maine summe of our debt much lesâ—e shall we be able by any merit to diminish the same By good right therfore do al gods seruaÌ„ts caâ—t downe themselues and pray Forgiue vs our debts The third opinion is that punishment may be retained the fault beeing wholly remitted but this can not stand for here sinne is called our debt because by nature we owe vnto God obedience and for the defect of this paiment we further owe vnto him the forfiture of punishment Sinne then is called our debt in respect of the punishment And therefore when we pray for the pardon of sinne we require the pardon not onely of fault but of the whole punishment And when a debt is pardoned it is absurd to thinke that the least paiment should remaine The fourth opinion is that a man in this life may fulfill the law whereas in this place euery seruant of God is taught to aske a daily pardon for the breach of the
his woe A. It were so indeede if there were no meanes of deliuerance but GOD hath shewed his mercie in giuing a Sauiour to mankind Q. Howe is this Sauiour called A. Iesus Christ. Q. What is Iesus Christ A. The eternall sonne of God made man in all things euen in his infirmities like other men saue onely in sinne Q. Howe was he made man void of sinne A He was conceiued in the womb of a Virgine and sanctified by the holy Ghost at his conception Q. Why must our Sauiour be both God and man A He must be a man because man hath sinned and therfore a man must die for sinne to appease Gods wrath he must be God to sustaine and vphold the manhood to ouercome and vanquish death Q What be the offices of Christ to make him an al-sufficient Sauiour A He is a priest a prophet a King Q VVhy is he a priest A To worke the meanes of saluation in the behalfe of mankind Q Howe doth he worke the meanes of saluation A First by making satisfaction to his father for the sinne of man Secondly by making intercession Q How doth he make satisfaction A By two meanes and the first is by offering a sacrifice Q VVhat is this sacrifice A Christ himselfe as he is man consisting of body and soule Q VVhat is the Altar A Christ as he is God is the Altar on which he sacrificed himselfe Q VVho was the priest None but Christ and that as he is both God and man Q How oft did he sacrifice himselfe A Neuer but once Q VVhat death did he suffer when he sacrificed himselfe A A death vpon the crosse peculiar to him alone for besides the separation of bodie and soule he felt also the pangâ—s of hell in that the whole wrath of God due to the sinne of man was powred forth vpon him Q. What profit commeth by his Sacrifice A. Gods wrath is appeased by it Q. Could the suffering of Christ which was but for a short time counteruaile euerlasting damnation and so appease Gods wrath A. Yea for seeing Christ suffered God suffered though not in his godhead that is more thaÌ„ if all men in the world had suffered for euer euer Q. Now tell me the other meanes of satisfaction A. It is the perfect fulfilling of the lawe Q. Howe did he fulfill the lawe A. By his perfect righteousnes which consisteth of two parts the first the integritie and purenesse of his humaine nature the other his obedience in performing all that the lawe required Q. You haue shewed how Christ doth make satisfaction tell mee likewise howe he doth make intercession A. He alone doth continually appeare before his father in heauen making the faithfull and all their praiers acceptable vnto him by applying of the merits of his owne perfect satisfaction to them Q. Why is Christ a prophet A. To reueale vnto his Church the waie and meanes of saluation this he doth outwardly by the ministerie of his word and inwardly by the teaching of his holy spirit Q. Why is he also a King A. That he might bountifully bestowe vpon vs and conuey vnto vs all the aforesaid meanes of saluation Q. How doth he shewe himselfe to be a King A. In that beeing dead and buried hee rose from the graue quickened his dead bodie ascended into heauen and nowe sitteth at the right hand of his father with full full power and glory in heauen Q. How else A. In that he doeth continually inspire and direct his seruants by the diuine power of his holy spirit according to his holy word Q. But to whome will this blessed King communicate all these meanes of saluation A. He offereth them to many and they are sufficient to saue all mankind but all shall not be saued thereby because by faith they will not receiue them The fourth principle expounded Q. What is faith A. Faith is a wonderfull grace of God by which a man doth apprehend and apply Christ and all his benefits vnto himselfe Q. Howe doth a man apply Christ vnto himselfe seeing we are on earth and Christ in heauen A. This applying is done by assurance when a man is verely perswaded by the holy spirit of Gods fauour towards himselfe particularly and of the forgiuenes of his owne sinnes Q. How doth God bring men truely to beleeue in Christ A. First he prepareth their hearts that they might bee capable of faith and then he worketh faith in them Q. Howe doth God prepare mens heartes A. By bruising them as if one would breake an hard stone to powder and this is done by hambling them Q. How doth God humble a man A. By working in him a sight of his sinnes and a sorrowe for them Q. How is this sight of sinne wrought A. By the morall lawe the summe whereof is the ten commandements Q. What sinnes may I finde in my selfe by them A. Ten. Q. What is the first A. To make something thy God which is not God by fearing it louing it so trusting in it more then in the true God Q. What is the second A. To worship false Gods or the true God in a false manner Q. What is the third A. To dishonour God in abusing his titles wordes and workes Q. What is the fourth A. To breake the Sabboth in doing the works of their calling and of the flesh and in leauing vndone the workes of the spirit Q. What be the sixe latter A. To doe any thing that may hinder thy neighbours dignitie life chastitie wealth good name though it be but in the secret thoughts and motions of the heart vnto which thou giuest no liking nor consent Q. What is sorrowe for sinne A. It is when a mans conscience is touched with a liuely feeling of Gods displeasure for any of these sinnes in such wise that hee vtterly despaires of saluation in regard of any thing in himselfe acknowledging that he hath deserued shame and confusion eternally Q. Howe doth God worke this sorrowe A. By the terrible curse of the Lawe Q. What is that A. He which breakes but one of the commandements of God though it be but once in all his life time and that onely in one thought is subiect to and in danger of eternall damnation thereby Q. When mens hearts are thus prepared howe doth God ingraft faith in them A. By working certaine inward motions in the heart which are the seedes of faith out of which it breedeth Q. What is the first of them A. When a man humbled vnder the burden of his sinnes doth acknoweledge and feele that he standes in great neede of Christ. Q. What is the second A. An hungring desire and a longing to be made partaker of Christ all his merits Q. What is the third A. A flying to the throne of
grace from the sentence of the Law pricking the conscience Q. How is it done A. By praying with sending vp lowd cries for Gods fauour in Christ in the pardoning of sinne and with feruent perseuerance herein till the desire of the heart be graunted Q. What followeth after all this A. God then according to his mercifull promise le ts the poore sinner feel the assurance of his loue wherewith he loueth him in Christ which assurance is a liuely faith Q. Are there diuers degrees and measures of true faith A. Yea. Q. What is the least measure of true faith that any man can haue A. When a man of an humble spirit by reason of the littlenes of his faith doth not yet feele the assurance of the forgiuenes of his sinnes and yet he is perswaded that they are pardonable and therefore desireth that they should be pardoned and with his heart praieth to God to pardon them Q. How doe you know that such a man hath faith A. These desires and prayers are testimonies of the Spirit whose property it is to stirre vp a longing and a lusting after heauenly things with sighes and grones for Gods fauour mercie in Christ. Now where the spirit of Christ is there is Christ dwelling and where Christ dwelleth there is true faith how weake soeuer it be Q. What is the greatest measure of faith A. When a man daily increasing in faith comes to be fully perswaded of Gods loue in Christ towards himselfe particularly and of the forgiuenesse of his owne sinnes Q. When shall a Christian heart come to this full assurance A. Not at the first but in some continuance of time when he hath beene well practised in Repentance and hath had diuers experiences of Gods loue vnto him in Christ then after them will appeare in his heart the fulnesse of perswasion which is the ripenes and strength of faith Q. What benefits doth a man receiue by his faith in Christ A. Hereby he is iustified before God and sanctified Q. What is this to be iustified before God A. It comprehendeth two things the first to be cleared from the guiltines and punishment of sinne the second to be accepted as perfectly righteous before God Q. How is a man cleared from the guiltines and punishment of his sinnes A. By Christs sufferings and death vpon the crosse Q. How is he accepted righteous before God A. By the righteousnes of Christ imputed to him Q. What profit comes by beeing thus iustified A. Hereby and by no other meanes in the world the beleeuer shall be accepted before Gods iudgement seat as worthie of eternall life by the merits o the same righteousnes of Christ. Q. Doe not good works then make vs worthie of eternall life A. No for God who is perfect righteousnes it selfe will finde in the best workes we doe more matter of daâ—uation then of saluation and therefore we must rather condemne our selues for our good workes then looke to be iustified before God thereby Q. How may a man know that he is iustified before God A. He neede not ascend into heauen to search the secret counsell of God but rather desceÌ„d into his own heart to search whether he be sanctified or not Q. What is it to be sanctified A. It comprehendeth two things the first to be purged from the corruption of his owne nature the second to be indued with inward righteousnes Q. How is the corruption of sinne purged A. By the merits and power of Christs death which beeing by faith applied is as a corasiue to abate consume and weaken the power of all sinne Q. How is a man indued with inherent righteousnes A. Through the vertue of Christs resurrection which beeing applied by faith is as a restoratiue to reuiue a man that is dead in sinne to newnes of life Q. In what part of a man is sanctification wrought A. In euery part both bodie and soule Q. In what time is it wrought A. It is begunne in this life in which the faithfull receiue onely the first fruites of the Spirit and it is not finished before the ende of this life Q. What graces of the Spirit doe vsually shew themselues in the heart of a man sanctified A. The hatred of sinne and the loue of righteousnes Q. What proceedes of them A. Repentance which is a setled purpose in the heart with a carefull indeauour to leaue all his sinnes and to liue a Christian life according to all Gods commandements Q. What goeth with repentance A. A continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the deuill and the inticements of the world Q. What followeth after a man hath gotten the victorie in any temptation or affliction A. Experience of Gods loue in Christ and so increase of peace of conscience and ioy in the holy Ghost Q. What followes iâ— in any temptation he be ouercome and through infirmitie fall A. After a while there will arise a godly sorrow which is when a man is grieued for no other cause in the world but for this onely that by his sinne he hath displeased God who hath beene vnto him a most mercifull and louing Father Q. What signe is there of this sorrow A. The true signe of it is this when a man can be grieued for the very disobedience to God in his euill word or deed though he should neuer be punished and though there were neither heauen nor hell Q. VVhat followes after this sorrow A. Repentance renewed a fresh Q. By what signes will this repentance appeare A. By seauen 1. A care to leaue the sinne into which he is fallen 2. An vtter condemning of himselfe for it with a crauing of pardon 3. A great anger against himselfe for his carelesnes 4. A feare least he should fall into the same sinne againe 5. A desire euer after to please God 6. A zeale of the same 7. Reuenge vpon himselfe for his former offence The fifth Principle expounded Q. What outward meanes must we vse to obtaine faith and all blessings of God which come by faith A. The preaching of Gods word and the administration of the Sacraments and praier Q. Where is the word of God to be found A. The whole word of God needfull to saluation is set downe in the holy Scriptures Q. How know you that the Scriptures are the word of God and not mens pollicies A. I am assured of it First because the holy Ghost perswadeth my conscience that it is so Secondly I see it by experience for the preaching of the Scriptures haue the power of God in them to humble a man when they are preached and to cast him down to hell and afterward to restore and raise him vp againe Q. What is the vse of the word of God preached A. First it breedeth and then it increaseth faith
Augustine againe saith That the vertue which is now in a iust man is thus far forth perfect that vnto the perfection thereof there belongs a true acknowledgemeÌ„t and an humble confession of the imperfection thereof A broken and a contrite heart after an offence is as much with God as if there had beene no offence at all and therefore so soone as Dauid after his grieuous fall in heauinesse of heart confessed his sinne saying in effect but thâ—s much I haue sinned the prophet in the name of the Lord pronounceth tâ—â— pardon of his sinne in heaueÌ„ and that presently V. Conclusion He that hath begun to subiect himselfe to Christ and his word though as yet he be ignorant in most points of religion yet if he haue a care to increase in knowledge to practise that which he knoweth he is accepted of God as a true beleeuer The Exposition SVndrie persons by the Euangelists are said to beleeue which had onely seene the miracles of Christ and as yet had made no further proceedings but to acknowledge Christ to be the Messias to submit themselues to him and his doctrine which afterward should be taught On this maner the woman of Samaria beleeued and many of the Samaritans vpon her report a certaine ruler by reason of a miracle wrought vpon his son is said to beleeue all his houshould Ioh. 4.42.52 when our Sauiour Christ commendeth the faith of the Apostles tearming it a rock against which the gates of hel should not preuaile it was not for the pleÌ„tiful knowledge of the doctrine of saluatioÌ„ for they were ignorant of many articles of faith as namely of the death resurrection ascension and kingdome of Christ but because they beleeued him to be the sonne of God and the Sauiour of mankind and they had withall resolued themselues to cleaue vnto him and the blessed doctrine of saluation which he taught though as yet they were ignorant in many points The holy Ghost commendeth the faith of Rahab when shee receiued the spies Now this her faith was indeede but a seede and beginning of liuely faith for then shee had onely heard of the miracles done in Egypt and of the deliuerance of the Israelites and was thereupon smitten with a feare and had conceiued a resolution with her selfe to ioyne her selfe to the Israelites and to worship the true God Now these and the like are tearmed beleeuers vpon iust cause for though they be ignorant as yet yet their ignorance shall be no continuing or lasting ignorance and they haue excellent seedes of grace namely a purpose of heart to cleaue to Christ and a care to profit in the doctrine of saluation VI. Conclusion The foresaid beginnings of grace are counterfait vnlesse they encrease The Exposition THe wickednesse of mans nature and the depth of hypocrisie is such that a man may and can easily transforme himselfe into the counterfeit and resemblance of any grace of God Therefore I put downe here a certen note whereby the gifts of God may be discerned namely that they grow vp and increase as the graine of Musterd-seede to a great tree and beare fruit answerably The grace in the heart is like the grain of Musterd-seed in two things First it is small to see to at the beginning secondly after it is cast into the ground of the heart it increaseth speedily and spreads it selfe Therefore if a man at the first haue but some little feeling of his wants some weake and faint desire some small obedience he must not let this sparke of grace goe out but these motions of the spirit must be encreased by the vse of the word sacrameÌ„ts and prayer and they must daily be stirred vp by meditating indeuouring striuing asking seeking knocking The master deliuering his talents to his seruants saith vnto them occupie till I come and not hide them in the earth Math. 25.26 Paul vseth an excellent speech to Timothie I exhort thee to stirre vp the gift of God which is in thee namely as fire is stirred vp by often blowing and by putting to of wood 2. Tim. 1.6 As for such motions of the heart that last for a weeke or moneth and after vanish away they are not to be regarded and the Lord by the Prophet Osea complaineth of them saying O Ephraim thy righteousnes is like the morning dewe Therefore considering grace vnlesse it be confirmed and exercised is indeede no grace I will here adde certaine rules of direction that we may the more easily put in practise the spirituall exercises of inuocation faith and repentance and thereby also quicken and reuiue the seedes and beginnings of grace 1 In what place soeuer thou art whether alone or abroad by day or by night and whatsoeuer thou art doing set thy selfe in the presence of God let this perswasion alwaies take place in thy heart that thou art before the liuing God and doe thy indeauour that this perswasion may smite thy heart with awe and reuerence and make thee afraid to sinne This counsell the Lord gaue Abraham Gen. 17.1 Walke before me and be vpright This thing also was practised by Enoch who for this cause is saide to walke before God 2 Esteeme of euery present day as of the day of thy death and therefore liue as though thou were dying and doe those good duties euery day that thou wouldest doe if thou wert dying This is Christian watchfulnes and remember it 3 Make catalogues and bills of thine own sinnes specially of those sinnes that haue most dishonoured God and wounded thine owne conscience set them before thee often specially then when thou hast any particular occasion of renuing thy repentance that thy heart by this doleful sight may be further humbled This was Dauids practise when he considered his waies and turned his feete to Gods commandements Psal. 119.57 and when he confessed the sinnes of his youth Psal. 25. This was Iobs practise when he saide he was not able to answer one of a thousand of his sinnes vnto God Iob 9.1 4 When thou first openest thine eies in a morning pray to God and giue thanks heartily God then shall haue his honour and thy heart shall be the better for it the whole day following For we see in experience that vessells keepe long that tast of that liquour wherewith they are first seasoned And when thou liest downe let that be the last also for thou knowest not whether falne asleepe thou shall euer rise againe aliue Good therefore it is that thou shouldest giue vp thy selfe into the hands of God whilst thou art waking 5 Labour to see and feele thy spirituall pouertie that is to see the want of grace in thy selfe specially those inward corruptions of vnbeleefe pride selfe-loue c. Labour to be displeased with thy selfe and labour to feele that by reason of them thou standest in neede of euery droppe of the bloode of Christ to heale and clense thee from these wants and let this practise take such place with
thee that if thou be demaunded what in thy estimation is the vilest of the creatures vpon earth thine heart and conscience may answer with a loud voyce I euen I by reason of mine own sinnes and againe if thou be demanded what is the best thing in the world for thee thy heart and conscience may answer againe with a strong and loude crie One droppe of the blood of Christ to wash away my sinnes 6 Shew thy selfe to be a member of Christ a seruant of God not onely â—n the general calling of a Christian but also in the particular calling in which thou art placed It is not enough for a Magistrate to be a christiaÌ„ man but he must also be a christian magistrate it is not enough for a master of a family to be a christian man or a christian in the church but he must also be a christian in his family in the trade which he followeth daily Not euery one that is a coÌ„mon hearer of the word and a frequenter of the Lords table is therefore a good Christian vnles his conuersation in his priuate house in his priuate affaires and dealings be sutable There is a man to be seene what he is 7 Search the Scriptures to see what is sinne what is not sinne in euery action this done carrie in thy heart a constant a resolute purpose not to sin in any thing for faith and the purpose of sinning can neuer stand together 8 Let thine indeuour be sutable to thy purpose therefore exercise thy selfe to eschew euery sinne and to obey God in euery one of his commandements that pertaine either to the generall calling of a Christian or to thy particular calling Thus did good Iosias who turned vnto God with all his heart according to all the law of Moses 1. King 25.25 thus did Zacharie Elizabeth that walked in all the coÌ„mandemeÌ„ts of God without reproof Luk. 1.6 9 If at any time against thy purpose resolution thou be ouertaken with any sinne litle or great lie not in it but speedily recouer thy self by repeÌ„tance humble thy selfe confessing thy offences by praier intreating the Lord to pardon the same and that earnestly till such time as thou findest thy conscience truly pacified and thy care to eschew the same sinne encreased 10 Consider often of the right and proper ende of thy life in this world which is not to seeke profit honour pleasure but that in seruing of men we might serue god in our callings God could if it so pleased him preserue man without the ministerie of man but his pleasure is to fulfill his worke and willing the preseruation of our bodies saluation of our soules by the imploiment of men in his seruice euery one according to his vocation Neither is there so much as a bondslaue but he must in and by his faithfull seruice to his master serue the Lord. Men therefore doe commonly profane their labours and liues by aiming at a wrong ende when all their care consisteth onely in getting sufficient maintenance for them and theirs for the obtaining of credit riches and carnall commodities For thus men serue themselues and not God or men much lesse doe they serue God in seruing of men 11 Giue all diligence to make thy election sure and to gather manifold tokens thereof For this cause obserue the workes of Gods prouidence loue and mercie both in thee and vpon thee from time to time for the serious consideration of them and the laying of them together when they are many and seuerall minister much direction assurance of Gods fauour and comfort This was the practise of Dauid 1. Sam. 17.33 Psal. 23. all 12 Thinke euermore thy present estate whatsoeuer it be to be the best estate for thee because whatsoeuer befalls thee though it be sicknes or any other affliction or death befalls thee of the good prouidence of God That this may be the better done labour to see and acknowledge a prouidence of God as well in pouertie as in aboundance as well in disgrace as good report as well in sicknes as in health as well in life as in death 13 Pray continually I meane not by solemne and set praier but by secret and inward ejaculations of the heart that is by a continuall eleuation of mind vnto Christ sitting at the right hand of God the father that either by praier or giuing of thanks so often as any occasion shall be offered 14 Thinke often of the worst and most grieuous things that may befall thee either in life or death for the name of Christ make a reckoning of them and prepare thy self to beare them that when they come they may not seeme strange and be borne more easily 15 Make conscience of idle vain vnhonest vngodly thoughts for these are the seeds beginnings of actuall sinne in word and deede This want of care in ordering composing of our thoughts is often punished with a fearfull temptâ—tion in the very thought called of Diuines Tentatio blasphemiarum a tenâ—tion of blasphemies 16 When any good motion or affection riseth in the heart suffer it not to passe away but feede it by reading meditating praying 17 Whatsoeuer good thing thou goest about whether it be in word or deede doe it not in a conceit of thy selfe or in the pride of thy heart but in humilitie ascribing the power whereby thou doest thy worke and the praise thereof to God otherwise thou shalt finde by experience he will curse thy best doings 18 Despise not ciuill honestie good conscience and good manners must goe togither therefore remember to make conscience of lying and of customable swearing in common talke contend not either in deede or word with any man be courteous and gentle to all good bad beare with mens wants and frailties as hastines frowardnes selfe-liking curiousnes c. passing by them as beeing not perceiued returne not euill for euill but rather good for euill vse meate drinke and apparell in that manner and measure that they may further godlines and may be as it were signes in which thou maiest expresse the hidden grace of thy heart Striue not to goe beyond any vnlesse it be in good things goe before thine equalls in giuing of honour rather then in taking of it make conscience of thy word and let it be as a band professe not more outwardly then thou hast inwardly in heart oppresse or defraud no man in bargaining in all companies either doe good or take good FINIS a Mark 4.32 Matth. 26.38 b Ioh. 12.27 Mark 14.35 c Matth. 26.37,42 Ioh. 12. 29. Hebr. 5.7 d Luk. 22.44 e Hebr. 9.5 1. Cor. 5.5,7 Esa. 53.10,11 f Matt. 26.47 g Ioh. 18.13,14 h Ioh. 18.29 i Luk. 2â— 7,8 k Luk. 23. 15. l Matth. 27.24 26. m the same place n Ioh. 19.18 o Gal. 3. 13. p Matth. 27.35,46 q Coloss. 1.24,15 r Ioh. 19.34 s Heb. 9.15,16 t Luk. 23.43,46 u Ioh. 19. 33,42 x
mercie in that he pardoned their sinne for the merites of his Sonne Eph. 1. 18. That the eies of your vnderstanding may be lightned that ye may knowe what the hope is of his calling and what the riches of his glorious inheritance is in his Saints 19. And what is the exceeding greatnes of his power towardes vs which beleeue according to the working of his mightie power 20. Which he wrought in Christ. Chap. 3.18 That ye may be able to comprehend with all Saints what is the breadth and length and depth and height 19. And to knowe the loue of Christ. All these things the Lord himselfe hath thus decreed and in his good time will accomplish them to the glorious praise of his Name Pro. 16.4 The Lord hath made all things for his owne sake yea euen the wicked for the daie of euill CHAP. 50. Concerning the order of the causes of saluation according to the doctrine of the Church of Rome THere are two things requisite to obtained saluation Predestination and the Execution thereof Predestination is a foreordaining of the reasonable creature to grace in this life glory in the life to come Sebast. Cattaneus Enchirid. tract 1. chap. last This in regard of the first effects thereof which are vocation election and ordination to eternall life hath the cause of it in God namely his will but in regard of the last effect which is the execution of such an ordinance and the obtaining of eternall life it hath the cause of it from man because according to the common opinion Gods predestination is by reason of workes foreseene in men that is God doth therefore predestinate or reiect some man because he foreseeth that he will well or badly vse his grace But for the more euident declaration of this these seuen conclusions must be set downe I. The Predestination and Reprobation of God do not constraine or inforce any necessitie vpon the will of man II. God hath predestinated all men that is he hath appointed and disposed all men so as they might obtaine eternall saluation III. Man is neither by necessitie nor chance saued or condemned but voluntarily IV. God hath predestinated some other hath he reiected V. Those whome God hath predestinated by his absolute predestination which can not be lost they shall infallibly die in grace but they which are predestinate by that predestination which beeing according to preâ—ent iustice may be lost by some mortall sinne which followeth are not infallibly saued but oftentimes such are condemned and loose their crowne and glory Hence ariseth that position of theirs that he which is iustified may be a reprobate perish eternally Torrensis Aug. Confess 2. booke 4. chap. 20. Sect. Therfore predestination is not certaine seeing it may be lost VI. God alone doth know the certaine and set number of them which are predestinate VII There is one set number of them which are predestinate or reprooued and that can neither be increased nor diminished The execution of Predestination is either in infants or those of yeres of discretion Concerning infants the merite of Christ is appliyed vnto them by baptisme rightly administred so that whatsoeuer in originall corruption may truely and properly be accounted for sinne it is not onely as I may say not pared away or not imputed but vtterly taken away For there is nothing that God can hate in such as are renued Concil Trid. 5. sect 5. Can. Neuertheles they are vrged to confesse that there remaineth yet in such as are baptized concupiscence or the reliques of sinn The which seeing it is left in men for them to wrestle withall it hath not power to hurt such as yeeld not vnto it The execution of predestination in such as are of riper yeares hath sixe degrees The first is vocation whereby men not for their owne merits but by Gods preuenting grace through Christ are called to turne vnto God The second is a preparation to righteousnesse whereby men through the inherent power of free-will do apply themselues to iustification after that the same power is stirred vp by the holy Ghost For free-will is onely somewhat diminished and not extinguished and therefore so soone as the holy Ghost toucheth and inlighteneth the heart it worketh togither with the same spirit freely assenting vnto the same This preparation hath seuen degreesâ— Biel. 4. booke 14. dist 2. quest The first is faith which is a knowledge and an assent whereby men agree that those things are true which are deliuered concerning God and his will reuealed in the word of God This is the foundation of iustification and prepareth the heart because it stirreth vp free-will that it may affect the heart with those motions by which it is prepared to iustification I. The act of faith is to apprehend the ouglines of sin the wages therof II. After this followeth a feare of Gods anger and of hell fire III. Then begin men to dislike and in some sort to detest sinne From these ariseth a certaine disposition which hath annexed vnto it the merite of congruitie yet not immediate nor sufficient but imperfect IV. At the length faith returneth to the contemplation of Gods mercies beleeueth that God is readie to forgiue sinnes by the infusion of charitie into those which are before sufficiently prepared and disposed V. Out of this contemplation proceedeth the act of hope whereby faith beginneth to desire and to waite on God as the chiefest good VI. Out of this act of hope ariseth loue whereby God is loued aboue all things in the world VII After this loue followeth a new dislike and detestation of sinne not so much in regard of feare of the punishment in hell fire as in regard of the offence of God who is simply loued more then all other things VIII After all these followeth a purpose of amendment of life and here comes in the merit of congruitie that is sufficient or els the immediate sufficient and last disposition before the infusion of grace The third degree of Predestination is the first iustification wherby men of vniust are made iust not only through the remission of their sinnes but also by a sanctificatioÌ„ of the inward maÌ„ by his voluÌ„tary receiuing of grace gifts The efficient cause of this iustification is the mercy of God and the meritorious passion of our Sauiour Christ whereby he purchased iustification for men The instrumentall cause is baptisme The formall cause is not that iustice which was inherent in Christ but which he infuseth into man and that is especially hope and charitie The fourth degree is the second iustification wherby men are of iust made more iust the cause hereof is faith ioyned with good workes It is possible for such as are renued to keepe the commaundements And therefore it is false that a iust man committeth so much as a veniall sinne in his best actions much lesse that he deserueth eternall death for the same The fift degree is the reparation of a sinner by the
with all his heart and with full consent and so doth not the first Secondly though he fall into any sinne yet he doth not lie long in it but speedily recouers himselfe by reason of grace in his heart Hence it is manifest that sinnes of infirmitie are committed onely of such as are regenerate As for the man vnregenerate he can not sinne of infirmitie whatsoeuer some falsly thinke For he is not weake but starke dead in sinne And sinnes of infirmitie are such onely as rise of constraint feare hastinesse and such like sudden passions in the regenerate And though they sin of weaknes often by reason of this spirituall combat yet they doe not alwaies for they may sinne against knowledge and conscience of presumption To come to the second point the regenerate man can not doe the good which he would because he can not doe it perfitly and soundly according to Gods will as he would Paul saith To will is present with me but I finde no meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfitly to doe that which I would In this point the godly man is like a prisoner that is gotten forth of the gayle and that he might escape the hand of the keeper desires and striues with all his heart to runne an hundred miles in a day but because he hath straight and waightie bolts on his legges cannot for his life creepe past a mile or twaine and that with chasing his flesh tormenting himselfe So the seruants of God doe heartily desire and endeauour to obey God in all his commaundements as it is saide of King Iosias That he turned to God with all his heart with all his soule with all his might according to all the lawes of Moses c. yet because they are clogged with the bolts of the flesh they performe obedience both slowly and weakely with diuers slippes and falls Thus much of the combat now let vs see what vse may be made of it First of all by it we learne what is the estate of a Christian man in this life A Christian is not one that is free from all euill cogitations from rebellious inclinations and motions of will and affections from all manner of slips in his life and conuersation for such an one is a meere deuise of mans brain and not to be found vpon earth But indeed he is the sound Christian that feeling himselfe laden with the corruptions of his vile and rebellious nature bewailes them from his heart and with might and maine fights against them by the grace of Gods spirit Againe here is ouerthrowne the Popish opinion of merit and iustification by workes of grace on this manner Such as the cause of workes is such are works themselues The cause of works in man is the mind will and affections sanctified in which the flesh and the spirit are mixt together as hath beene shewed before Therefore works of grace euen the best of them are mixt workes partly holy and partly sinnefull Whereby it is euident to a man that hath but common sense that they are not answerable to the righteousnes of the law and that therefore they can neither merit life or any way iustifie a man before God If any reply that good works are the works of Gods spirit and for that cause perfectly righteous I answer it is true indeede they come from the H. Ghost that can not sinne but not onely or immediatly For they come also frō the corrupt minde will of man and in that respect become sinnefull as sweete water issuing out of a pure fountaine is by a filthy channell made corrupt Thirdly we doe hence learne that concupiscence or originall sinne is properly and indeede sinne after baptisme though it please the Councill of Trent to decree otherwise For after baptisme it is flat contrarie to the spirit and rebells against it Papists obiect that it is taken away by baptisme Answ. Originall sinne or the flesh is taken away in the regenerate thus In it there be three things the guilt the punishment the corruption the first two are quite abolished by the merit of Christs death in baptisme the third that is the corruption remaines still but marke in what manner it remaines weakned it remains not imputed to the person of the beleeuer Lastly hereby we are taught to be watchfull in praier Watch and pray saith Christ c. for the spirit is readie but the flesh is weake Rebecca when two twins stroue in her wombe was troubled and saide Why am I so wherefore shee went to aske the Lord namely by some Prophet So when we feele this inward fight the best thing is to haue recourse to God by praier and to his word that the spirit may be strengthened against the flesh As the children of Israel by compassing the citie of Ierico seuen daies and by sounding rammes hornes ouerturned the walls thereof so by serious inuocation of Gods name the spirit is confirmed and the turrets and towres of the rebellious flesh battered The voice of a man 1. Carnall of Euill I doe that which is euill and I will doe it Good I do not that which is good and I will not do it 2. Regenerate of Euill I doe the euill which I would not Good I doe not doe the good which I would 3. Glorified of Euill I doe not that which is euill and I will not doe it Good I doe that which is good and I will doe it A salue for a sicke man OR A TREATISE CONTAINING THE NATVRE DIFFERENCES AND KINDES OF DEATH AS ALSO THE right manner of dying well And It may serue for spirituall instruction to 1. Marriners when they goe to sea 2. Souldiers when they goe to battell 3. Women when they trauell of child PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge 1600. TO THE RIGHT HONOVRABLE AND VERTVOVS LAdie the Ladie Lucie Countesse of Bedford THe death of the righteous that is of euery beleeuing and repentant sinner is a most excellent blessing of God and brings with it many worthie benefits which thing I proue on this maner I. God both in the beginning and in the continuance of his grace doeth greater things vnto his seruants then they do commonly aske or thinke and because he hath promised aide and strength vnto them therefore in wonderfull wisdome hee casteth vpon them this heauie burden of death that they might make experience what is the exceeding might power of his grace in their weakenes II. Iudgement beginnes at gods house the righteous are laden with afflictions temptations in this life therefore in this worlde they haue their deaths and hells that in death they might not feele the torments of hell and death III. When Lazarus was dead Christ said He is not dead but sleepeth hence it followeth that the christian man can say My graue is my bedde my death is my sleepe in death I die not but onely sleepe It is thought that of all terrible things death is most
in that respect may be saide to be the cause of euery mans death So saith Anna The Lord killeth and maketh aliue The Church of Ierusalem confessed that nothing came to passe in the death of Christ but that which the foreknowledge and eternall counsell of God had appointed And therefore the death also of euery member of Christ is foreseene and ordained by the speciall decree and prouidence of God I adde further that the very circumstances of death as the time when the place where the maner how the beginnings of sicknes the cōtinuance and the ende euery fit in the sicknes and the pangs of death are particularly set down in the counsell of God The very hayres of our heads are numbered as our Sauiour Christ saith and a sparrow lights not on the ground without the will of our heauenly father Dauid saith excellently My bones are not hidde from thee though I was made in a secret place and fashioned beneath in the earth thine eyes did see me when I was without forme for in thy booke were all things written which in continuance were fashioned when there was none of them before And he praies to God to put his teares into his bottle Now if this be true that God hath bottles for the very teares of his seruants much more hath he bottles for their blood and much more doth he respect and regard their paines and miseries with all the circumstances of sicknes and death The carefull meditation of this one point is a notable meanes to arme vs against feare and distrust and impatience in the time of death as some examples in this case will easily manifest I held my tongue and saide nothing saith Dauid but what was it that caused this patience in him the cause follows in the next wordes because thou Lord diddest it And Ioseph saith to his brethren Feare not for it was the Lord that sent you before me Marke here how Ioseph is ariued against impatience and griefe and discontentment by the very consideration of Gods prouidence and so in the same manner shal we be confirmed against all feares and sorrowes and say with Dauid Pretious in the sight of the Lord is the death of his Saints if this perswasion be once setled in our hearts that all things in sicknes and death come to passe vnto vs by the prouidence of God who turnes all things to the good of them that loue him The second meditation is to be borrowed from the excellent promise that God made to the death of the righteous which is Blessed are they that die in the Lord for they rest from their labours and their workes follow them The author of truth that can not lie hath spoken it Now then let a man but throughly consider this that death ioyned with reformed life hath a promise of blessednes adioyned vnto it and it alone will be a sufficient meanes to stay the rage of our affections and all inordinate feare of death and the rather if we mark◠wherein this blessednes consists In death we are indeed thrust out of our old dwelling places namely these houses of clay and earthly tabernacles of our bodies wherein we haue made long aboad but what is the end surely that liuing and dying in Christ we might haue a building giuen of God that is an house not made with hands but eternall in heauens which is vnspeakable and immortall glorie If a poore man should be commaunded by a Prince to put off his torne and beggerly garments and in stead thereof to put on royall and costly robes it would be a great reioycing to his heart oh then what ioyfull newes must this he vnto all repentant and sorrowfull sinners when the King of heauen and earth comes vnto them by death and biddes them lay downe their bodies as ragged and patched garments and prepare themselues to put on the princely robe if immortalitie No tongue can be able to expresse the excellencie of this most blessed and happie estate The third meditation is borrowed from the estate of all them that are in Christ whether liuing or dying He that dieth beleeuing in Christ dieth not forth of Christ but in him hauing both his bodie and soule really coupled to Christ according to the tenour of the couenant of grace and though after death bodie and soule be seuered one from an other yet neither of them are seuered or disioyned from Christ. The coniunction which is once begun in this life remaines eternally And therefore though the soule goe from the bodie and the bodie it selfe rotte in the graue yet both are still in Christ both in the couenant both in the fauour of God as before death and both shal againe be ioyned togither the bodie by the vertue of the former coniunction beeing raised to eternall life Indeede if this vnion with Christ were dissolued as the coniunction of bodie and soule is it might be some matter of discomfort and feare but the foundation and substance of our mysticall coniunction with Christ both in respect of our bodies and soules enduring for euer must needs be a matter of exceeding ioy and comfort The fourth meditation is that God hath promised by his speciall blessed comfortable presence vnto his seruants when they are sick of dying or any way distressed When thou passest through the water I will be with thee saith the Lord and through the floods that they doe not ouerflow thee when thou walkest through the very fire thou shalt not be burnt neither shal the flame kindle vpon thee Now the Lord doth manifest his presence three waies the first is by moderating and lessening the paines and torments of sicknesse and death as the very wordes of the former promise doth plainly import Hence it comes to passe that to many men the sorrowes and pangs of death are nothing so grieuous and troublesome as the afflictions and crosses which are laid on them in the course of their liues The second way of Gods presence is by an inward and vnspeakable comfort of the spirit as Paul saith We reioyce in tribulation knowing that tribulation bringeth forth patience c. but why is this reioycing because saith he in the next words the loue of God is shed abroad in our hearts by the holy Ghost Againe Paul hauing in some grieuous sicknes receiued the sentence of death saith of himselfe that as the sufferings of Christ did abound in him so his consolation did abound through Christ. Here then we see that when earthly comforts faile the Lord himselfe drawes neere the bed of the sicke as it were visiting them in his owne person and ministring vnto them refreshing for their soules With his right hand he holds vp their heads and with his left hand he embraceth them The third meanes of Gods presence is the ministery of his good Angels whome the Lord hath appointed as keepers and nources vnto his seruants to hold them vp and to