and passiō destroyed death also in the same victorye was disarmed and maymed 1. Cor. 15.56 For sinne is the sting of death when death had lost his sting was conquered in Christs resurrectiō frō death Sathan also lost his strēgth power which only rested vppon them which through sin were in daunger to death Ro. 6 1◠for the rewarde of sinne is death Finally because hel onely deuoureth those which through sinne and death are slaues vnto sathā it followeth that when the other three were by him so mightily vanquished hell also with all the daunger thereof was subdued and we deliuered from all their tirannie 16 The end of our redemption OVr Lorde Iesus Christe hath payed the price of our redemption and hath deliuered vs frō the captiuity of sinne sathan deathe and hell that we might walke before him in holinesse and righteousnesse al the dayes of our life Luc. 1.75 Ro. 6 3. Moreouer wee are baptised into the death of Christ and as we are pertakers of his death so should we be pertakers of his resurrection to the end that as Christe is risen from death so also wee shoulde rise from the death of sinne vnto the life of righteousnesse 1. Pet. 3.7 Rom. 8.17 Furthermore by the benefite of Christs passion we are made heires of God with him children of light And therefore wee should walk according to our calling haue no fellowship with the workes of darknesse neither passe our tyme in vaine delights but put on the lord Iesus Christe and not satisfie the lustes and desires of the fleshe Wee are also by profession citizens of heauen Eph. 2.19 and of the housholde of God our conuersation therefore shoulde bee in heauen with a manifeste declaration of the contempt of this miserable worlde and the transitory vanities in the same 17 Christ is the true shephearde OVr Lord Iesus Christ hath promised that if we hold him for our shepheard hee will not suffer the Diuel to haue any aduauntage of vs but he wil dispence the vertue and power of God his father whiche shall ouercome all hys enemies Io. 10.11 Eze. 34.23 Esa 40.11 and therefore we shal bee well defended if wee haue Iesus Christ to bee our captaine and guide For the which cause we must learne of him to bee Sheepe and to walke in his obedience and to cōmit our selues to his protection and that we may do so wee muste consider the frailtie that is in vs For when wee once know that we should quickly be ouercome of Sathan if we were not vpholden and maintained by a greater vertue it wil be as a spurre vnto vs to moue vs to haue our whole recourse vnto GOD and to call vppon him with alhumblenes carefulnes 18 Wee cannot merit Gods fauour IF wee stande in talke of acquiting our selues before God it is certaine that wee can finde nothing in our selues worthye suche a reconciliation or that maye come any thing neare it And therefore it standeth vs vppon to search our neede and want in Christ Iesus how by the price of his blood we are reconciled to God his father Io. 15.5 2 Cor. 3.5 and that wee haue free accesse giuen vnto vs so that we may boldelie and confidently call vppon him 19 Iesus Christ muste sanctifie our prayers SO often as the faithfull doe settle themselues to pray vnto GOD they muste knowe that all their prayers must be sanctified and consecrated by the blood of our Lord Iesus Christ For if in prayer wee doe not ground our selues vppon the grace of the onelye Mediatour that was giuen vs we must needes be in doubte and perplexitie all our prayers are polluted and vncleane There is no meane to sanctifie them and to make them stande good and stedfast before God vnlesse they bee watered by the bloud of Christ Iam. 1.6 Mat. 11 24 as the scripture also sheweth that if we pray not in Faith and certainty we shall neuer profitte any thing at all When we come vnto God we must be out of doubt that we pray as it were by his mouth and his wil must be a rule that can neuer deceaue vs He. 11.6 so that we may not swarue from it the least iott that may be neither to the right hand nor to the left For God will not be prayed vnto but after his owne will and not according to the fantastes of men 20 Christ the onelie mediator and why so called OVr Sauiour Christ is not onlie called a Mediatour in respect hereof that hee reconciled vs to God by his deathe at once But because hee appeareth now before the Maiestie of God to th' end that wee might be heard by his meanes 1. Tim. 2.5 For these are two thinges whiche cannot be sundred as namely the death and passion of the sonne of God and that he now maketh intercession for vs. Moreouer Iesus Christ is called the onely Mediatour not onelie because he now maketh intercession for vs but also because he suffered death for vs and therefore we cannot giue this office vnto the saincts but wee muste make them our redemers and so cast Christ cleane away the whiche is an horrible blasphemie 21 The Gospell a necessary witnesse of our saluation IT were to smal purpose that Iesus Christ had redemed vs from euerlasting death and had shed his blood to reconcile vs to God vnlesse wee were certified of this benefitte by meanes of the Gospell for it is faith that bringeth vs into possession of this saluation And although we finde it not but in the person of our Lorde Iesus we must needs come thither yet if we haue not this keye of faithe Iesus Christe shall bee as it were straunge vnto vs and all that he suffered will nothing at all profit vs as indeed it doth not thē belong vnto vs 22 Wee are called by the Gospell WHensoeuer the Gospel is preached wee haue to knowe and consider that it is to make vs pertakers of Iesus Christ that being ingrafted in him Heb. 2.11 wee mighte haue parte and portion in all his riches whatsoeuer he hath may be ours For seeing it hath pleased him once to become our brother we neede not doubt but in taking vppon him our poore wretched estate he hath made such an exchaunge with vs that we might be riche in him By the preaching of the Gospell God calleth vs vnto himself and it wil be neither in vaine nor lost labour if we come accordinglie 23 The perfection of Wisedome GOD hath giuen vs the perfection of wisedome in the holy scriptures and therefore no man shoulde geue himselfe to fables and foolish questions which are not profitable to edification but cleaue faste and content himselfe with the worde of God and with the trueth of doctrine conteyned in the same For the which cause wee are commaunded to try all thinges 1. Th. 5.21 and keepe that which is good For the Diuel cannot so culour his
of the lawe as do the hypocrites the superstitious and Idolaters but to th' end we may receaue and learne wisedome of God through his grace and goodnesse whereby we knowing him maye walke in his feare 95 The scripture must be read with reuerence THe readers of the scriptures must be searchers and not corrupters wresters dreamers or superstitious murmurers For the Scriptures do not require anye searching but that which is godlye humble and desirous to knowe and embrace one trueth onelye otherwyse a man maye fynde some whiche reade the Scriptures but not to searche out Gods trueth but rather to hinder the same Euen soe Herode inquired out the trueth out of the scriptures concerninge the place where Christ should be borne Mat. 2.4 not to the end he might worship him but rather to destroy him Also the Pharesies said not to Nicodemus beholde what is writeÌ„ in the scripture coÌ„cerning christ but they said search looke for out of Gallilye riseth no Prophet So in like manner wicked and vngodlye Io. 7.52 men do search the scriptures to corrupt the same to their owne destruction 96 Faith in Christ IT is very necessarie for christians to know first wherof faith in christ doth come what wee must beleeue concerning Christ and in what faith in Christ is to be continued and confirmed Ro. 10.17 Faith the Apostle saith commeth by hearing and hearing by the word of God Secondly if so be faith commeth by hearing of the worde of the Lord and if it be our parte to abide in the same and that wee ought not to beleeue anye other thing then the verye same which is set before vs by the worde whereby wee conceaue faith and beleeuing in the which wee abide very foolish are they which at this day say they knowe not what to beleue and what not for if so be they were abiding in the word of the Lord they shoulde knowe what to beleeue but because they haue already applyed their eares and minde to humaine doctrine it commeth to passe that they being ignorant of Gods trueth are carried about with euery winde of doctrine the which is forbidden by the holy ghost Eph. 4.14 Thirdly this also is manifest in what christian fayth ought to bee maintained and confirmed Io. 8.31 when our sauiour Christ saith that they which continue in his worde are his true disciples So that we must abide in that from which wee haue conceaued our faith We are begotten by the worde of truth thorough faith Iam. 1.18 by the same we are strengthned and confirmed 97 Christ hath freed vs from the lawe OVr Lorde Iesus Christ was sent to redeeme them that were vnder the lawe that wee might receaue the adoption of sonnes Hee was moreouer our peace when hee shedde his bloud to wype out all our sinnes Gal. 4.5 to deliuer vs from all our debtes when he became a curse for vs and was become subiect to all reproch to couer all the faultes which we had committed And whereas God was our enemie as also we on our partes were enemies to him in Christ may wee beholde our agreement Eph. 2.14.15.16 and so likewise the attonement which was made and accomplished 98 There is no chaunge in God WHereas it pleased God to hide the witnesse of his Gospel for a season from the Gentilles and afterwarde to haue it preached throughout all the worlde and chuse such a fitte time for it as hee had determined in his secrete Counâ—â—â— we must not saye that he is chaungeable therefore Iam. 1.17 but wee must learne to worshippe and reuerence him in his prouidence with all humblenesse confessing that nothing proceedeth from him but most iustly and most wisely 1. Tim. 1.17 and that whatsoeuer hee hath once determined and whatsoeuer he doth cannot be controlled 99 The will of God must be our rule WE must not giue our selues too much to our lustes as by nature we are prouoked thereunto but alwayes wayte vpon God to see what his good will and pleasure is and with patience and quietnesse wayte for the same and although manie thinges fall not out as wee would haue them but wee thinke to our foolish reason that God shoulde haue doone other wise yet must we bridle our selues and shewe that obedience vnto God that his counsell may be a sufficient rule for vs 1. Ti. 2.7 remembring also that God hath his due time and it is not for vs to appoint him a time when hee shall doe what he hath to doe this authoritie and office of commaunding is not in our handes Act. 1.7 neither is it in vs to knowe the times and seasons which the father hath put in his power 100 Howe the way is opened for vs to pray AS often as the goodnesse of God is witnessed vnto vs and be promiseth vs his grace although we be wretched sinners As oft also as wee heare that our sinnes were forgiuen vs by the death and passion of our Lorde Iesus Christ and that then payement was made for all our debtes Col. 2.14 and the obligation that was against vs dispatched and rent in peeces and God made at one with vs. We haue the way opened vnto vs to pray vnto God as also the Lorde sayeth I will saye vnto them which were not my people Hos 2.23 thou art my people and they shall say thou art my God therefore so soone as our Lorde GOD maketh vs to taste his goodnesse and promiseth vs that euen as he sent once his onely sonne vnto vs so nowe he will accept vs in his name wee neede not doubt to come vnto him for it is asmuch as if he commaunded vs to praye and the one hangeth vppon the other 101 The drift of the Scripture THe whole course of the scripture teacheth vs especially and aboue all thinges that wee shoulde not doubt but assure our selues and vndoubtedly beleeue that God is mercifull louing and patient Iam. 1.6 that he is neither dissembler nor deceauer but that he is faithfull and true and keepeth his promise yea and hath performed that he promised in deliuering his onely begotten sonne to death for our sinnes Luk. 1.69 that euerye one that beleeueth in him might not perishe but haue euerlasting life Io. 3.16 Here we cannot doubt but GOD is pleased with vs that hee loueth vs in deede that the hatred and wrath is taken away Ro. 4.25 seeing hee suffered his sonne to die for vs wretched sinners 102 We are assured of the fauour of God GReat cause haue wee to yeelde most heartye thankes vnto our good God forasmuch as it hath pleased him to deliuer vs from this monstrous doctrine of doubting wherein we were noussed in the time of ignorance so that wee can nowe assure our selues that the holy ghost cryeth bringeth foorth in our harts groninges that cannot bee expressed Ro. 8.26 We are commanded in the gospell to beholde not our owne
entrance then a way out except it be to his euerlasting destruction for his horrible presumption 113. Sinne is not of God IN the beginning of all thinges god made man not in such sorte as hee now is in miserable a bond slaue of sinne and death but excellent holye iust and good but through his owne fault and transgression of gods laws he fell into sinne punishment death hell and into the verie power of the diuel And hereby it is manifest that sinne was neither created nor commaunded by God but forbidden because god gaue vnto man a good and holy commaundement wherewith he forbadde him that fruit which being eaten woulde bring sinne death and damnation We must not now busily dispute and curiously search why god gaue this commaundement of not eating vnto man when notwithstanding he was not ignorant of the euent or of that which would come to passe or for what cause he gaue the deuill power to tempt and deceaue man Or wherfore God did not mightily keepe man from falling c. For the holye Ghost by the mouth of Paule reiecteth such kinde of questions and findeth great fault with them 1. Tim. 4.7 6.20 2. Tim. 2.16 Tit. 3.9 sharpely reproueth and condemneth them Wherefore the best and wisest waye is to beleeue that God is iust and to confesse that he willeth not that which is euil much lesse doth euill 114 The first steppe to the grace of God is to confesse our sinnes THey are incurable who hauing n◠feeling of their sinnes despise the grace of God Therfore it is horrible blindnes to be ignorant of our blindnes euen as not to knowe our sicknesse is almoste a disease vncurable And as the firste steppe to recouer health is to acknowledge our infirmitye euen so the firste steppe to the grace of God is to know our vngodlines and ignorance To this effect appertayneth that which S. Iohn sayth 1. Io. 1.8 If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and the bloude of Iesus Christe his sonne shall clense vs from all iniquitie In the verye chosen and deare children of God there surely is much sinne But it is taken awaye it is not imputed neither doth it remaine in the wicked onely there remaineth sinne and damnation There is therefore a passing sinne and a remaining sinne To this effect pertaineth this saying he that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life Io. 3.36 but the wrath of God abydeth on him Let vs therefore beleeue in the sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes may come at the last to that light which no man can attayne vnto 115 Sinne is not of Gods creation in man but of the diuels procurement WHereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Sathan did spread his naughtinesse further abroad at such time as man was beguiled by his wilines to disapoint the benefyte of God And thus it appeareth that the Deuils became accursed of them selues and that their being cruell full of rebellion full of lying and full of wickednes came altogether of their turning awaye from their creator as the scripture teacheth vs. 2. Pet. 2.4 Yet for all that they cease not to be alwaies vnder the hand of God And therefore what a thinge were this if we had not the knowlege therof For whē it is said that the diuel is the prince of this world it were inought to make vs afrayd if so be we knewe not that there is a bridle alofte which reineth him backe and hindereth him of doing that which he would For if Sathans power were not limited he would out of hand haue his full fling at vs Wee know he desireth nothing but our destruction according also as he is our deadly enemy so that he goeth about like a roring lyon seeking to deuour vs. 1. Pet 5.8 So then one of the necessariest articles that we haue is to knowe that the diuel is helde shorte and that howsoeuer he play the cruel enimie against our saluation yet can he do nothing further then is permitted him from aboue 116 What ought to be considered in originall sinne IN the consideration of originall sinne the corruption of sinne it selfe is firste to be considered the strength whereof is so great that through the corruption thereof the image of God is destroyed in vs and in stead of righteousnesse and holinesse there is placed vnrighteousnesse and vncleannesse secondly the guilt is to be considered whereby God if he would might haue counted them for sinnes vnto death but God was reconciled vnto Adam yet not in such wise notwithstanding that he tooke from him all sinne and corruption that afterwarde hee shoulde not be sinnefull corrupt and mortall for hee left him in the same case of nature wherein he was then sette but hee was so reconciled vnto God that he doeth not followe his accusation nor pursue his right but rather doth not impute vnto him his vices and corruption to condemnation There remayneth then in Adam corruption and floweth into vs his children by corruption gotten by inheritaunce Gen. 8.21 The Lorde sayeth Genesis 8. that the imagination of mans heart is euill euen from his youth Who can make that cleane sayeth Iob which is conceaued of vncleane seede Iob. 14.4 Beholde I was borne in iniquitie sayeth the Prophet and in sinne hath my mother conceaued me Ps 51.5 Euerlasting death Gen. 3.15 whereunto all men through sinne remaine subiect remayneth in the vnfaithfull Heb. 2.15 but from the beleeuers it is taken awaye by the blessed seede 117 Three degrees of faultinesse in sinne without the act THere are three degrees of faultinesse in sinne although it come not to the outwarde acte The first is a fleeting imagination or thought which a man conceaueth by the beholding of any thing for thereupon some one toye or other wil come into his head Or else although he see nothinge yet notwithstanding his minde is so tickle vnto euill Gen. 8.21 as it carieth him hither and thither and maketh manye fancies to runne into his head And without doubt the same is a faultinesse but yet it is not imputed to the beleeuers for sinne The seconde degree is that vppon the conceiuing of such a fancie we be somewhat tickled and feele that our will swayeth that waye and although there be no consent or agreeing vnto it yet notwithstanding there is some inwarde pricking to prouoke vs vnto it Nowe this is a wicked sinne and as it were alreadie conceaued afterwarde followeth consent when wee settle our will vppon it so as there is no lett in vs for the performaunce of the euill but the want of occasion and opportunitie and this is the thirde degree For then is the sinne fully shaped in vs although there be
is a common thing not onelye to them that haue charge to preach the Gospell but also to all the faithful to be continuallye assaulted of Sathan when they would serue God Luk. 22.31 1. The 2.18 1. Pet. 5.8 Ro. 8.7 And it is also certaine that wee haue as many enemies which do endeuor to turn vs aside from the following of God of his worde as we haue thoughts and affections and therefore it is required that wee bee well armed with the knowledge of the Gospell to fight aswell against nature as against an infinit number of temptations which Sathan hath alwaies ready at hand 6 If we will follow Christ wee must suffer affliction SEing our Lord Iesus Christe is our head and captaine it cannot be but that our life must be as a continuall fight For Sathan who is a deadly enemie to the sonne of God 2. Tim. 3.12 wil neuer leaue the mēbers of Christ in reste but will torment and vexe them so that wee shall haue nothing but disquietnesse in this life And therefore we must take good courage in him that hath ouercome the world Io. 16.13 and our truste in him muste bee such that wee doe not doubt but that the victorie which he hath gotten is gotten for vs. 7 God defendeth those that are his THe fight of the faithfull is a good fight for God doth reache forth his hande vnto them Psal 18.2 1. Tim. 6.12 2. Tim. 4.7 and the victorye is alreadye prepared for them And therefore although the world be froward and althoughe it will alwayes resist the truth and troble them that bring it yet in the ende hipocrisie shal be confounded and the rage and hatred of the hipocrits shall serue to giue a greater glasse lighte to the vertue which God giueth vnto his worde 8 Faith and a good conscience the armour of the faithfull THe true seruaunts of God must be furnished with faithe and a good conscience if they will fight vnder the banner of our Lorde Iesus Christe And moreouer it is chiefly required in the ministers of the gospell that they continue in pure doctrine 2. Tim. 1.18.19 1. Tim. 3 9. 2. Tim. 2 15. that they finde not out false imaginations neither goe astraye from true religion but that they haue right vprightnesse in them And so generallye all the faithfull muste not onely haue a zeale to serue God but they must be defenced with good doctrine and their cheefest rule must be that God may be honored 9 Faith is a pretious treasure FAith is a treasure whiche is well worthy to bee kept For it is the staye that holdeth vs vp Act. 15.9 1. Pet. 1.9 1. Pet. 5.9 it is the prop of our saluation if wee bee not wel grounded in faith we shal quiklie sinke into the bottomelesse pitte of hell Io. 5.24 and therefore as the men of this worlde are carefull to lay vp their gold and siluer which are but corruptible mettals safe and in sure keping so ought we to be much more carefull to laye vp this treasure of faithe in a good conscience For it is a thing far more pretious and deserueth to bee more embraced and maintained 10 The meanes to enioy faith alwayes IF we will enioye faith not onelie for a little time but for euer Wee muste go forwarde with reuerence When God hath once shewed vs the way of saluation there must bee no hipocrisie in vs but the true humilitie of the minde Io. 8.31 Iam. 1.25 Wee must not bee lightheaded to be carried away with our violent lusts nor yet double hearted to mocke God and to despise his grace and so may wee bee sure that God will giue vs such a constancie steedines as shall neuer be ouercōe although all the temptations in the world do rise vp against vs Ro. ◠38 yet God will alwaye keepe vs for our saluation is in his hand and he hath promised to be our keeper and faithefull protector 11 Prayer is a proofe of Faith The chiefest exercise that the children of God haue is to pray vnto God For prayer is a good proofe of our faith when wee haue recourse vnto our God call vppon his name Pro. 15.29 Mat. 21 22. Ro. 12.12 2. Tim. 2.1 2 Iam. 5.15 and doe not onelye thinke and haue care of our selues but our charitie must reach it selfe toward al both small and great whether they bee of our familiar freindes and nighe acquaintance or whether they be strangers and such as we doe not know 12 Faith is not without prayer IT is a true token that we haue profited in the word of God if so bee that we haue an earnest desire and affection to pray vnto God and so that our soules doe as it were breathe thirst after it from day to day for that man which saith that hee trusteth in God and beleeueth the Gospell and in the meane while maketh no accōpt of prayer hee sheweth himselfe to bee but a scorner and an hipocrit Ps 34.13 Coll. 4.2 Luc. 18.1 1. Thes 5.17 For if wee receiue the promises of God if wee bee assured of that whiche hee saith wee must then seeke him for as he promiseth to bee our father and sauiour so he calleth vs vnto him hee reacheth out his hande vnto vs hee seeketh nothing but as we are called to the knowledge of his truth so wee should come and pray him to accomplish those things which we haue hoped for at his hands And theerfore al they that are negligent to praye vnto God do giue a great token that they neuer tasted of his promises 13 Of Prayer Wee muste not onlye pray for the faithfull whiche are our brethren alreadye but for them that are verie farre of as the poore infidels and vnbeleeuers althoughe there seeme to be a great distaunce difference between both yet must we notwithstanding haue pitty and compassion vpon their destruction to the ende that wee maye praye vnto God that he woulde drawe them vnto him selfe 14 Loue is a token of Adoption GOD hath adopted vs to bee his children if we be the members of his sonne Iesus Christe whiche cannot bee vnlesse wee bee ioyned together in brotherlye loue one towards another If we seperate our selues from them whom God wil haue to be his owne Io. 13.35 1. Io. 3.15 1. Io. 4.20 wee deuide in sunder asmuch as lieth in vs the bodie of our Lorde Iesus Christ and so banishe our selues from the kingdome of heauen 15 The price of our redemption VVHereas sinne Sathan deathe Hell and dampnation helde vs in captiuitie we are now deliuered from the tirannie of all thē by Christ Iesus crucified Firste hee ouercame sinne when beeing the sonne of God in the shape of a reprochefull man as an innocent lambe deseruing no punishment and yet suffering moste cruell punishment and bitter deathe gaue himselfe a ful and perfect sacrifice for our sinnes And when sinne was by his death
themselues The same is witnessed in Ezechiell And in the Acts of the Apostles the couenaunt made with Abraham for blessing al nations in his seede is said to be performed in Christ in turning euery one of his from their iniquity Act 3.26 Vnto you saieth the holy Ghost hath God raised vppe his sonne Iesus and him hath he sent to blesse you in turning euery one of you from your iniquities The Iews had this speciall ceremonie of rest to exercise them in the doctrine and practise of mortification the trueth of which ceremony is fulfilled in Christ For by the power of his death it is brought to passe Rom. 6.8 that sinne dieth in his It was necessary they should be acquainted with this doctrine for the Lord hath no seruice of vs that he wil accept of if we learne not to renounce and deny our affections Neither can we go truely to the obedience of him but in the deniall of our selues 48 How wee ought to profite by the Saboth THe Saboth day ought to serue vs as it were for a tower to make vs moūt on high to view the workes of the Lord from a farre when we are neither hindered nor occupied with any thing but that wee may applie all our senses and all our whole vnderstāding to reknowledge the gracious giftes and benefites which he hath bestowed vpon vs. And when wee shall haue well practised this on the Saboth daye that is to say when we shall haue deepelie considered the works of God we shall verilie all the rest of our time be giuen hereunto and these meditations shall so fashion and adorne vs that the next day Ex. 20.8 Deu. 5.12 and all the rest of the weeke we shall be ledde to thanke our God when so before hande wee shall haue premeditated on his workes to make our profit therein But when the Saboth day is spent not only in vnlawful games pastimes ful of vanitie but in things with are altogether cōtrarie vnto God that men thinke they haue not celebrated the same except God therein be by many and sundrie waies offended when men vnhallowe in this sort this holy day which God hath instituted to leade vs vnto himselfe it is no marueile if wee become brutish and beastly in our doinges all the rest of the weeke Wherefore let vs know that it is not sufficient to come to church on the Saboth day to receaue some good doctrine and to call vpon the name of the Lord but we must digest those things which we heare and receaue apply al our senses to the better vnderstanding of those benefites which God bestoweth vpon vs Mat. 7.24 Luk. 11.28 Ia. 1.22 c. and that by this meanes we bee so formed and fashioned to the same that the Monday and all the rest of the weeke following coste vs nothing to come and aspire to our God and that wee neede but call to minde that which wee haue learned before at good leasure when our mindes be as it were vnwrapped from all those thinges which hinder vs to receiue the workes of God 49 Of the second table of the law AS the Lord in the fower commaundements of the first table doth perfectlie instruct vs in al the dueties that appertaine directly vnto his worship and seruice euen so in the second table he doth giue vs rules and precepts for the duties that we do owe vnto men The dueties vnto God do admonish vs that al our doings towardes men are nothing where Gods glorie doth not goe before As it is written by S. Iohn In this we know that we loue the children of God when we loue God and keepe his commaundements As like as our dealing with men is nothing when the true seruice of God 1. Io. 5.2 is either not knowne or not regarded so that seruice that is giuen vnto God is not accepted when our brethren are neglected of vs. And therefore our sauiour Christ chargeth vs that whē our neighbour hath any thing against vs we should not presume to offer anie gift vnto God before we be recōciled Mat. 5.23 24. So greatly doth the Lord esteeme of this louing conuersation with men that the holy Ghost maketh it the proofe of our blessed estate We know saith S. Iohn that we are translated from death to life 1. Io. 3.14 Ex. 20 12. Ier 19.3 Col. 3.20 because wee loue our brethren Concerning that which we do owe vnto men the honoring of father and mother hath the first place To honour our parents is to yeelde vnto them all obedience reuerence and gratefulnes Children saith S. Paule Eph. 6.1 obey your parents in all thinges for that is well pleasing vnto the Lord. And our Sauiour Christ Math. 15 so likewise Mark 7. doth declare out of this commaundement how children ought to behaue themselues towardes their parents By father and mother all those are vnderstood who are the conueiers of any speciall goodnes of God vnto vs whom because he hath vouchsafed to be his meanes in conueying of the grace that we do enioy by him he cānot abide that they should be without honour at our handes 50 We must obey our Superiours GOd will proue our obedience and the loue we beare him whē he commandeth vs to walke in all equitie and vprightnes with our neighbours and that wee liue together in such loue and vnitie that anie one be not giuen vnto himselfe but that we communicate together and that euery one according to his abilitie to do well imploy and force himselfe thereunto This way God proueth vs to know whether we worshippe him vnfainedly and from our heart And this is the cause why our Lorde Iesus Christ saieth that the weightier matters of the lawe is iudgement Mat. 23.23 mercy fidelitie Therefore when we liue with men without hipocrisiy and dissimulation when wee are not geuen to our subtill sleightes nor malicious practises when wee studie to minister and to serue euery one in his commoditie when we maintaine right and resiste wrong as much as lyeth in vs wee then shall accomplish the chiefe and principall part of the lawe Not that the seruice of God ought in the meane time to be forgotten or that it is of lesse importaunce but because it is vnpossible that men acquite themselues in their duties towardes their neighbours except they be lead therevnto by the feare of God And although mention bee here expresselye made of father and mother yet there is no doubt but God meant to deliuer a generall doctrine Rom. 13.1 of hauing al superioritie in honour For if it had not touched any thing of the duetie we owe to other superiours as Princes Magistrates and those which haue the sword of Iustice if it had deliuered nothing concerning Masters it woulde haue seemed to haue bene vnperfect Therefore we must conclude that God hath commaunded that all they which are in honour and authority be honored and obeyed Neither ought we to
beare If a poore silly sparrow as Christ assureth theÌ„ falleth not to the grounde without their father that is in heauen 1. Cor. 10.13 Mat. 10.29 they are perswaded that they are far more pretious in the sight of god theÌ„ all the sparrowes in the worlde and therefore that an haire shall not fall from their head without his wil and pleasure The example hereof euidently appeareth in Iob and in the Apostles of Christ The deuel couldâ— not vexe Iob vntil it was graunted him by God Sathan desired to sifte the Apostles as men vse to sifte corne but Christ prayde for them that their faith might not fayle Yea a legion of deuils were not able to hurte a heard of hogges Luk. 12.32 but by the permission of Christ This comfort neuer faileth and when the faithfull betake themselues to this defence they maye be truely sayd to rest vnder the shadowe of the most highest Mat. 19.29 They which refuse persecution offered for Christ his sake cannot be his true disciples but shewe them selues to haue been hypocrites and dissemblers 147 The fauour of God the onelye foundation of consolation EXcept God be gratious vnto vs although all thinges looke pleasantly vpon vs yet no certaine trust can be conceaued And on the contrarie part his onely fauour is a sufficient solace in all sorrowe and a strong defence against all tempestes of aduersities And hereunto appertaine many testimonies of the scriptures where the Sainctes trusting to the only power of God dare despise what soeuer thing commeth againste them in this world Though I should walke through the valley of the shadowe of death I will feare no euill saith the prophet for thou art with me In the Lorde put I my trust Ps 11.1 how say yee then to my soule flye to your mountaine as a byrde I will not saith hee be afrayde of ten thousand of people that shoulde beset mee rounde about Ps 3.6 For there is no power vnder heauen or aboue heauen that can resiste the arme of the Lord therefore he being our defender noe harme at all is to be feared 148 The will of God is alwaye iuste although we see not the reason thereof THe wil of God although the reason therof be vnknowne vnto vs is to be counted iust For the Lord hath his right takeÌ„ from him if he be not at liberty to doe with his creatures as he seemeth best This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproch if such libertie be geuen vnto him as though they with their disdainefulnes were better diuines then the holy Ghost who hath appointed this rule of humility to the faithfull that they shoulde wonder at the power of God and not esteme it after their own iudgement The Apostle Paule represseth this arrogancie of striuing with God in his Epistle to the Ro. by a most fiue similitude wherein he seemeth rather to haue alluded vnto Esay then Ieremie Ro. 9.20 Esay 5.9 Ier. 18.9 6. For nothing else is taught in Ieremie then that Israel is in the hand of the lord so that for his sinnes he may breake him in peeces as a potter may his earthen vessell But Esay goeth higher saying wo bee to him the gainesayeth his maker namely to the pot that striueth with the potter shall the clay say to the potter what makest thou c. And surely there is no cause why a mortall man shoulde preferre himselfe before an earthen vessel wheÌ„ he compareth himselfe with God 149 Through faith our sinnes are forgiuen WHo soeuer beleeueth in Christ is not iudged that is to saye by the grace and mercy of God he is saued the sentence of deserued condemnation also being taken awaye So the Apostle sayth there is noe condemnation to those that are in Christe Iesus Ro. 8.1 Mar. 16.16 And whereas our sauiour Christe affirmeth that al the faithfull are out of perill of death we may therby gather howe necessarie the certainety and stability of faith is to take away the trembling and oppressing feare of conscience Hee pronounceth that there is no condemnation Io. 3.18 so soone as we beleeue and therfore if for faithes sake a man is not iudged as the truth it selfe plainely affirmeth where is then indulgences and pardons Where are the Romish satisfactions And where is the fayned fyre of purgatorie and such like humaine imaginations and deuises Surely they are vanished away and perished for euer For the truth hath said which ought neuer to be forgotten that who soeuer beleeueth in him hath euerlasting life Io. 6.47 150 Of the true knowledge of God THere is but one God in essence or nature which is the father of whom are all thinges and we in him Ier. 23.33 The same God is inuisible and immartall 1. Tim. 17. He is in al places seeth all thinges and filleth the heauen and the earth He is almightie infinite and eternall he is the maker and preseruer of all thinges He is onely wise gentle iust true merciful The Lorde Exo. 34.6 the Lorde sayeth Moses is stronge mercifull and gracious flowe to anger and aboundaunt in goodnesse and trueth In this deuine essence three persons doe subsist Mat. 3.16 28.9 being truely distinguished from euerlasting in their seuerall properties the Father the Sonne and the holye Ghost But the comforter which is the holy Ghost whome the Father will sende in my name hee shall teach you all thinges and bring all thinges to your remembraunce which I haue tolde you Io. 14.26 These three persons are not three Gods but they are coeternall and coequall 1. Io. 5.7 Act. 17.23 distinct concerning their properties and yet without any manner of inequalitie being by nature so vnited togeather that they be but one God eternall infinite and most perfect in it selfe 151 The power and godhead of God are seene and howe AMongest the properties and persons which are in God which is one there is such distinction that to the Father we must attribute the beginning of working and creating we must holde him for the fountaine and spring of all things To the son we must attribute wisedome couÌ„sell Ps 33.6 the gouernment of things that are made To the holy Ghost we must attribute the power and efficacie of working executing And although that the eternitie of the Father is also the eternity of the sonne and of the holy Ghost for God could neuer be without his wisedome power and in the eternitye there ought neither first nor last to be sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie â—â— namely that we set the Father first in order and in the second place the sonne which commeth of him in the third place the holy ghost which proceedeth from them both For also the mind of euery one inclineth to consider first God afterwards his wisdome which springeth
from him finally his power wherby he executeth the decrees and ordinances of his counsell By this reason wee say that the sonne coÌ„meth onely of the Father but that the holy ghost is of the Father of the sonne together Although theÌ„ that we can not consider the wisedome of God but as it proceedeth froÌ„ the father as it is engendred of him yet we must take heede that in this generatioÌ„ we inuent nothing temporall carnall or humaine but rather lette vs worship the same beholding it by faith let vs take heede froÌ„ searching further theÌ„ scriptures do teach vs thereof otherwise we should deserue to be blinded and punished for our ouer great curiositie 152 The vnitie of essence is not taken away by the distinction of persons AS the Sunne that shineth hath three distinct thinges of which euerie one differeth from another the globe the light and heate and although euerie one of these keepe seueraly their properties yet is it but one sun is not deuided into 3. suns So in the Deity the vnitie of essence is not takeÌ„ away by the distinction of persons yet for all that is there no confounding of persons nor chaunginge of one into another The doctrine of the Trinitie is euerie where certainly taught in the Prophetes but more plainely in the writinges of the Euangelistes and Apostles For the Angell Gabryell speaketh vnto Marie the mother of the Lorde in these wordes Luk. 1.35 The holy Ghost shall come vpon thee and the power of the most highest shall ouershadowe thee wherfore the holy thing also which shal be borne shal be called the sonne of god We haue here truly the Father which is the highest the sonne of God which is borne of the Virgin and the holy Ghost which ouershadoweth the virgin Mat. 3.16 At what time also Christ our Lord was baptized in the riuer Iordan of Iohn the Baptist Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him and there was also a voyce hearde from heauen 2. Pet. 1.17 saying This is my dearely beloued sonne in whome I am well pleased Io. 5. 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie and lastly he commaundeth all thâ—se that trust in him to be baptized in the name of the Father and of the sonne and of the holy Ghost Wherefore seeing that in the holy scriptures Mat. 28.18 Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely clearely taught it is mete that we doe simply rest therein not curiously search nor lust after anye further knowledge in this life then which God hath reuealed 153 Gods grace is the only staye and repayrer of all thinges WHen we haue well considered howe brittle our life is wee must also marke howe wee be repayred againe by the grace of god and specially howe we be susteyned vpheld by the same according also as these two pointes are matched togeather in the 104. Psalme Ps 104.29.30 For it is sayd there that assoone as God withdraweth his spirite working al goeth to decay but the Prophet addeth also that if God spread forth his power all is renewed in this worlde and al thinges take their liuelinesse of him And thus wee see what wee haue to marke as namely that when we knowe our selues to be weake and so subiect vnto death as that we must run thither whether we will or no we must also vnderstaÌ„d that in this so great frailtie God holdeth vs by the hand so as we be maintayned by his power and strengthened by his grace But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye Esay 40.6.7.8 All flesh is as grasse and all the glorie of man is as the flower of grasse the grasse withereth and the flower falleth away whereas the worde of the Lorde endureth for euer 1. Pet. 1.24.25 yea not onely to continue in heauen but also to the ende that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwel in vs and make vs pertakers of his euerlastingnesse 154 God is the creator of all things THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen earth as Moses at larg describeth Ge. 1. By the word of the Lord saith the Prophet were the heauens made Ps 33.6 al the hoste of theÌ„ by the breath of his mouth The Lord herein hath shewed his wisedome power goodnes for by his infinite most excelleÌ„t works which make al men to wonder at them we may in a manner iudge how wonderful the wisedome power goodnes of this workemaster is The Lord hath not only created al things but by his euerlasting spirite preserueth gouerneth theÌ„ Who is like vnto the Lorde our God Ps 113.5.6 that hath his dwelling on high who abaseth himselfe to behold things in heaueÌ„ in earth He hath established theÌ„ for euer hee hath made an ordinance which shall not passe Ps 148.6 All thinges that the circuit of this world conteineth whether they be visible or inuisible all thinges I say were created of God for the vse of man as the Prophet Dauid likewise witnesseth Ps 8. and 23. Ps 8. 23 and also the Apostle Paule It is therefore meete that men be thankeful vnto God and keepe in perfect memory the creation neuer call it into doubt forasmuch as the Sabboth was therefore ordeined of God that the memorie of this benefite might be kept Ex. 20.11 against al aduersaries that denie and despise the creation 155 Of the fall of man GOd at the first created man after his owne similitude likenesse that is to saye righteous vertuous holy iust and good but by his owne fault he fell from the grace which hee receaued and so separated himself from God Eccl. 7.31 Gen. 1.26 insomuch that his nature became full of corruption being blinde in spirite and depriued of all perfectnesse As by one man sinne entred into the worlde death by sin Ro. 5.12 and so death went ouer all forasmuch as all meÌ„ haue sinned Man was created of God and made of two partes the soule and the bodie of which the body was made of the earth but the soule which is spirit and life was inspired by God Gen. 2.7 and thus was man made a liuing creature who afterward although hauing receiued a iust lawe from God and enioying innumerable benefites at his hande yet notwithstanding he was vnthankfull and disobedient vnto his creator beecause that hearing the woordes of the wicked spirit he gaue more credit vnto them then vnto the words of God and was brought vnto this poynt that