works Neither do euill works simplie and in themselues considered condemne but rather infidelitie which is the root of all euill For to him that beleeueth Christ hath by his passion obtained forgiuenesse of all sinnes c. Read also the answere of Iohn Lambert another faithfull Martyr to the 31. Article obiected against him Good workes saith he make not a man iust but a man once iustified doth then good workes And so hath Augustine said of more ancient time that good works doe not goe before in him that is to be iustified but follow after his iustification He disputeth also that onely infidelitie is Peccatum damnans the sinne that doth vtterly cast men away Whereas faith is a generall medicine that healeth all sinne which the child of God may fall into These Christian paradoxes or strange sentences as they may seeme to be they are no other then our Sauiour Christ himselfe hath taught and namely by the similitude of a tree Mat. ch 12 33 34 35. Either make the tree good and the fruit good or else make the tree euill and the fruit thereof euill for the tree is known by his fruit O generation of vipers saith our Sa Christ to the proud Pharisies that iustified themselues made a great outward shewe of holines how can ye speake good things when ye are euill For of the aboundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an euill man out of an euill treasure bringeth forth euill things Now it is faith onely which maketh a man like the good tree and infidelitie which maketh a man like the euill tree c. Wherfore well saith an other learned man Beza in his Annotations vpon the 2. Chap. of Iames. Who would euer haue thought that men could haue bene so vntoward as to say that good fruit doth make the tree good to the end they might bring in the iustification of mans own works and not rather to confesse that the tree must first bee good before it can bring forth good fruit For this verily as he truly saith is no lesse absurd foolish then if a man should be of this minde to think that the cause should come of the effect And thus insomuch as we must be iustified by faith in Christ before we can doe any good worke it followeth that neither any workes before nor any good works after can iustifie vs in the sight of God For we are herein altogether preuented by our Sauiour Christ who alone is our perfect righteousnes before God as hath bin sufficiently declared Wherein it may iustly be delightfull to euery true beleeuer to see mans workes defeated and abased that the works of our Sauiour Christ onely may be perfectly aduanced and established WHerefore that we may now at the last conclude this point of iustification by faith in Christ and also of saluation the blessed consequent therof let vs firmely assure our selues against al aduersaries of the grace of God that they contending for a meritorious righteousnes really infused and inherent in themselues and concurring with their faith the which also with them is no better then a morral vertue assenting generally to the truth of the Gospel without any particular assurance that the righteousnes and saluation of Christ is certainly theirs let vs I say assure our selues frō the former testimonies reasons out of the holy Scriptures that they are herein altogether most grosly deceiued in that they haue not learned or rather if wee speake of those that professe learning among them that they haue hardened their hearts against the euident instructions of the word of God which as wee haue seene both plainely and plentifully distinguisheth betwixt the righteousnes of works and that which is by faith yea in this doctrine of iustification doe oppose workes to faith as perfect contraries the one being of the iust God the other of sinfull man that according to nature this of grace infinitly aboue all naturall reason or power and reach that of mans proud challenge this of Gods most free gift onely proper to those whom God maketh newe creatures to himselfe by regeneration in Christ euen such to whom onely he giueth this speciall grace that in the deniall of themselues they humble themselues in themselues and reioyce onely in that righteousnes which God hath brought to light exhibited in our S C. Let vs therfore be specially wel aduised take heed that we neuer abolish true humilitie out of our hearts by mis-vnderstanding the reioicing of the Gospell as they do whosoeuer stand conceited in the merit worthines of their own workes For doubtles the magnifying of mans owne works ariseth from that proud and arrogant opinion which men haue first conceiued concerning the worthines of themselues and their owne persons how vnworthie soeuer in truth they be And whereas they would seeme to borrow the merit of their owne workes from the merit of Christ this being altogether without warrant from Christ it is to be accounted no better then a cunning shift euen a meere deuise and vizard to couer and shadow their pride withall For if they meant in good sooth to magnifie Christes merit and worthines they would according to the doctrine of Christ rest wholly and solely in the same as being most perfect and entier in it selfe Out of all question whatsoeuer is more then this it is of wicked and diuellish pride how goodly a glosse soeuer any shall put vpon it It is but poison in a glittering cup. Let it for euer suffice that our Sauiour Christ hath by his owne hand pulled off the counterfet vizard thereof as was alledged before Luk. 18. vers 9. c. where the proude Pharisie as we haue seene is reiected of God for trusting in his owne righteousnes though he pretended to be thankfull to God for those his imagined vertues whereof he boasted himselfe but the poore sorrowfull sinfull Publican is iustified before God Let popish Iusticiaries therefore following their elder brethren the Pharisies boast and glory in their own works as they lust we for our parts wil by the grace of God humble our selues with all the faithfull seruants of God in the sight of our sinnes vnworthines and reioyce only in the Lord and in the multitude of his free grace mercy only in and by our Lord Iesus Christ according to the tenure of his owne most holie word promise Isai 45.25 The whole seed of Israel shall be iustified and glorie in the Lord. According also to that 1. Cor. 1.30.31 and Ephe. 2.9 as was alledged heretofore VVhat Repentance is NOw let vs goe forward You haue already answered to two of the things last propounded to wit what is meant by the word to Iustifie and also what this other word to Saue doth signifie The third thing yet remaineth that is what Repentance is The which though it was touched in our entrance into the doctrine of
â—3 2 c. The same temptation troubled the Prophet Ieremie also as appeares in the beginning of the 12. of his prophesie Wherefore seeing we are so apt to receiue some euill impression this way let vs as throughly as we may fortifie our selues against euery stumbling blocke which either the diuell or our owne blinde reason and vnfaithfull heart may cast in our way And because as was mentioned euen now concerning the Prophet Dauid this will likely be obiected for one of the first doubts how it should come to passe that if God doe rule and gouerne all things with a fatherly prouidence for the benefit and comfort of his children thaâ— the riches pleasures and honours of the world should be so plentifully bestowed vpon the wicked vngodly as we see them to be euen vpon such as doe nothing at all regard eyther to know beleeue loue of obey God as their Father but contrariwise doe contâ—nuâ—lly rebell against him in treading vnder their feeâ—e all his holy lawes and commandâ—ments Question What may we answer to this obiection in the iust defence of the fatherly prouidence â—f â—he Lord our God Answere God doth this to declare his vnmeasurable and incomprehensible goodnes and bounty in the sight of all the world in that the extreame wickednes of the wicked can not restraine him from doing good vnto them euen because theâ— are his creatures though neuer so much degenerated from him and the obedience of his holy will Explication and proofe For the proofe of this reade Matth. 5.45 He maketh his sunne to arise on the euill and the good and sendeth raine on the iust and the vniust Likewise Act. 14.15 16 17. God is he who made heauen and earth and the Sea and all things that in them are Who in time past suffered all the Gentiles to walke in their owne waies Neuertheles he left not himselfe without witnes in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with foode and gladnes And againe chap. 17.27 28 Reade also Psa 17.14 He filleth the bellies euen of the men of the world that is of those whom we by a fit name call worldlings with his hid treasure whose children also haue enough they leaue the rest of their substaâ—â—e for their childreÌ„ But therein it is meete that we doe consider that the Lord â—â—aleth not thus with the wicked because they are wicked and to maintaine them in their sin but onely because they are his creatures and therefore thus farre respecteth them for his own crâ—ations sâ—ke To the which purpose well sâ—iâ—h a very godly leâ—rned man * Dâ—us fine exceptione creaturas oâ—nes amore proâ—e qâ—aâ—tur Sed noâ— nâ—â—fiâ—os â—aoâ— qâ—â—â— Sâ—â—â—â—◠〈◊〉 o 〈◊〉 〈◊〉 t paâ—â—â—â—â— amore â—â—â—pâ—â—cutuâ— Caâ— Hâ—â—â— Maâ—c 1â— 21 God sheweth forth his loue to all his creaâ—ures none excepted yet so as he imbraceth none with a fatherly affection but those his children whom he hath regenerated by his Spirit of adoption And furthermore as touching those of the wicked who harden their hearts in their despising of the bountifulnesse of Gods mercies it cannot otherwise be but he must in his iustice call them to an account so as they must one day smart for all Read Psal 4â— and Prou. 10. â— Luk. chap 12.16 20 21. and ch 16.25 And Rom. 2.1 c. 4. Thus as it is Psal 69.22 Their table becommeth at the last a snare to them and their prosperity is their ruine when once the measure of their wickednes is full As Leuit. 10.24 c. and Ezek. chap. 16.49.50 Well let this be so Yet there is a further doubt concerning Gods fatherlie prouidence in so much as he doth not alwaies bestow these outward blessings vpon his owne children as well as vpon the wicked albeit they doe truly beleeue in him Question and from their very hearts vnfeinedly loue obey him as their most reuerend and deare Father What is to be answered to this Answere God giueth hereby plainâ—ly to vnderstand that he hath more excellent both riches and pleasures and honour in store for them in his heauenly kingdome of glorie yea euen in that he doth now presently in his kingdome of grace as we calâ—â— giue vs his holy and heaueÌ„ly knowledge faith feare loue with many other most pretiouâ— sweeâ— spiritual graceâ— therwith the most coÌ„fortable hope of euerlasting â—â—fe glory it self it is a portion mâ—st worthy to be preferred before al the vain riches pleasures and honours of this transitory world ExplicatioÌ„ proofe So in deed we read Ps 4.6 7. Many say who will shew vs any good Lord life thou vp the light of thy countenance vpon vs. Sâ— shalt thou giue me more ioy of heart then they haue when their wheatâ— and their wâ—â—e doe abounâ— And Ps 17 1◠〈◊〉 shall â—ehold thy face in righteousnes and when I awake I shall be satisfied with thine image That is when at the resurrection I shall see and know thee as thou art in the fuâ— and perfect riches of thy eternall goodnes and mercy Read also Ps 31.19 O how great is thy goodnes which thou hast laid vp for them â—hat feare thee I yea done to them that trust in thee euen before the sonnes of men Thou doest hide them priuily in thy presence from the pride of men c. Likewise Ps â—4 8 9 10 Moreouer â—s 19.7 c. The law of the Lord is perfit conuerting the soule c. More to bee desired then gold yea then fine go d sweeter also then honie yea then the hony fresh out of the hony combe And Pâ— 119 verses 14 57 72 93 103 111 12â— 162 165. Likewise Pro. 3.13 c. Blessed is the man that findeth wisedome and the man that gotteth vnderstanding For the marchandise thereof is better then the marchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all things that thou canst desire are not to be compared vnto her c. Wherevnto adde that which we reade ch 1â— verse 16. Better is a little with the feare of the Lord then great treasure and trouble therewith And ch 16. 8. Better is a little with righteousnes then great reuenewes without equity And chap. 17 1. Better is a drie morsellâ— peace be with it then a house full of slaine things to wit prepared to make a feast where there is strife And touching this point let it be well obserued of vs that the eternall loue and fauour of God touching euerlasting happinesse â—â—â—n no wise to be measâ—red according to our enioying of the riches of this world nor the hatred and displeasure of God by our wanting of â—hâ— abundance thereof For as we reade Eccl. 9 2. No man knoweth eyther loue or hatred by thâ—s rule â—or many notoriously wicked are externally very prosperous in the world and contrariwise many of singular godlines are for a time in great
the former promises of God And this assurance of faith for the perpetuall and endles continuance of our happines shall be a principal ground of our euerlasting reioycing in and with the Lord yea a chiefe argument of our eternall praising of him in so much as we shal be out of all doubt of loosing the same againe And beside vntill the resurrection the soules of the faithfull doe no doubt retaine the faith and expectation of the resurrection of their bodies to euerlasting life and of the finall confusion of all the enemies of the militant church of God according to that Reuel 6.9.10 11. But leauing this That faith ariseth from the knowledge of God the father and of his glorious grace shining in the face of Christ read 2. Cor. 4 verses 3 4 5. And it may euidently bee proued from that which the same Apostle writeth Rom. 10 14. How shall they beleeue in him of whom they haue not heard For indeed it is vnpossible that any should beleeue that whereof he hath no knowledge or vnderstanding Out of all question faith is a most wise gift and grace of Gods holy spirit making those that are indued with it wise euen vnto saluation 2 Tim. 3 15. And verily there can be no greater wisdom then that which is vnto saluation euen as on the contrary there is no greater folly then that which carrieth a man on forward to his eternall destruction Now that there is singular wisdome in faith we shall the rather discerne if we consider how great that subtiltie of the Serpent the Diuel is as also how great the deceitfulnes of sin is which are both of them defeated thereby In this respect it is that faith is sometimes called by the name of knowledge and vnderstanding it selfe as Iohn 17 3. This is life eternall saith our Sauiour Christ to knowe thee to be the onely true God and whom thou hast sent Iesus Christ And Ioh. 1 Ep 2 verses 3 4. Hereby we are sure that we knowe him if we keepe his commandements He that saith I knowe him and keepeth not his commandements is a lyar and the truth is not in him What truth verily the truth of faith or of sauing knowledge which is in effect all one with faith Hence also it is that it is so nearely linked with knowledge as wee finde it to be oftentimes as T it 1 1 according to the faith of Gods elect and the knowledge of the truth which is according to godlinesse And 2 Pet. 1 1 3. You haue obtained like precious faith with vs through the knowledge of him that hath called vs vnto glory and vertue And againe verse 5. Moreouer ioyne vertue with your faith and with vertue knowledge c. And chap 3 verse 17. Read also Ephes 1 16 17 18. And Colos 1 9. And chap. 2 ver 2. The Apostle protesteth his great desire that the Colossians Laodiceans hearts and that the hearts of all other Christians might be comforted and knit together in one and in all riches of the full assurance of vnderstanding to knowe the misterie of God euen the Father and of Christ In whom are hid all the treasures of wisedome and knowledge Thus then faith arysing from knowledge groweth to be euen the setled assurance of all holy vnderstanding and the very life of all true wisedome But on the contrary where this faith is wanting there is no true wisedome at all For as wee read 1. Cor. 1 19 20. It is written saith the Apostle I will that is the Lord God will destroy the wisedome of the wise and cast away the vnderstanding of the prudent Where is the wise where is the Scribe where is the disputer of this world hath not God made the wisedome of this world foolishnes Let vs now proceed That faith is of this nature that it doth sweetly repose it selfe onely and wholly vpon the faithfulnes of Gods most gracious free promise concerning iustification and saluation in and by our Lord Iesus Christ it may wel be obserued first more generally from that which is said of faith Heb. chap. 11 1 in that the Apostle writeth that it is a ground of things hoped for and an euidence of things which are not seene The which words doe plainely signifie yea rather they doe very significantly declare that faith hath a cleere and vndoubted confidence or perswasion concerning that which it apprehendeth And then the same may be more particularly obserued from that testimonie which is giuen of Sarahs faith ver 11 in these wordes Through faith saith the Apostle Sarah receiued strength to conceiue seede and was deliuered of a child when she was past age because she iudged him faithfull that had promised Now that which Sarah did in respect of this promise concerning him Isaake I meane from whom he should spring though long after that should be the iustification of all the faithfull the same must euery faithfull Christian doe concerning iustification it selfe that is wee must constantly beleeue that the promise of GOD in this behalfe is most faithfull and true to wit that hee will assuredly iustifie and saue euery one that shall truly beleeue in the name of Christ his Sonne Or else there can be no true faith in vs. To this purpose therefore let vs well weigh in our hearts and mindes the Doctrine of the holy Scriptures touching this so materiall a point What though some did not beleeue saith the Apostle Paul Rom. 3 verses 3 4. shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar as it is written That thou maiest be iustified in thy wordes and ouercome when thou art iudged Moreouer the same Apostle as wee reade chap. 4 13 c. and chap. 9 7 8 c. And Gallat 3 14 15 16 17 18 c. and chap. 4 23 28 by the example of Abrahams faith and as a most excellent and faithfull interpreter of the holy Scriptures he teacheth very plainely and plentifully that the principall foundation and stay of faith is the vndoubted word of Gods promise The children of promise saith he are counted for the seede For this is a word of promise In this same time will I come and Sarah shall haue a sonne And againe Wee receiue the promise of the spirit through faith To Abraham and his seed were the promises made The inheritance it by promise The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Such are the frequent and often speeches of the Apostle Paul in those his Epistles Read also Heb. 6 13. When God made the promise to Abraham because he had no greater to sweare by he sware by himselfe And a little after verses 17 18 19. So God willing more aboundantly to shewe vnto the heires of promise the stablenes of his Counsell hee bound himselfe by an othe That by two immutable things wherein it is
good as we read Isay Ch. 1 3. Ch. 5.20 21 ch 42.16 17. so forth to the ende of the Chapter And Ier. 4.22 My people saith the Lord is foolish they haue not knowne mee they are foolish children and haue no vnderstanding they are wise to doe euill but to doe well they haue no knowledge And Prou. 27.22 King Salomon speaking of the obstinate and impenitent sinner Though saith hee thou shouldest bray a foole in a mortar c. yet will not his foolishnes depart from him The ground of this wicked folly is selfe-conceitednes in a mans owne carnall and corrupt wisedome and therefore is the wicked man noted to be such a one as walketh after his owne imaginations As Gen. 6.5 and Prou. 6.14 The wicked man imagineth euill at all times And therefore verse 18. God is saide to abhorre such And Chap. 12.2 Hee will condemne the man of wicked imaginations Read also Ier. 18. verses 12.13 c. And verily there is very great reason why the Lord should deale thus seuerely against the man of wicked imaginations because according as the imagination is conceited both will and word and deede it selfe are carried all headlong as it were vpon swift running wheeles to worke all mischiefe Wherefore we may truly say that God in his holy iustice punisheth no sinne more grieuously nor more often and manifoldly then hee doth that proud conceite which euery man hath of himselfe and his owne waies For by reason hereof or rather for want of sound reason they doe not onely magnifie their owne imagined and counterfeit vertues obtruding them to God as it were for good and currant coine but also in a presumption thereof they doe easily dispense with themselues touching those sinnes whereof their owne conscience conuicteth them as if they were fewe and small in comparison of their vertues and therefore that God should easily beare with them c. The which wicked and diuellish presumption it cannot bee but GOD must most iustly abhorre and seuerely plague and punish them for Wherefore as the Prophet Isaiah exhorteth so let all such as minde the way to true wisedome forsake their owne waies and imaginations and returne vnto the Lord and he will haue mercy vpon them and to our God for he is very ready to forgiue Chap. 55.7 Moreouer in a like contrary respect as touching this word Wisedome Sinne is called by the name of Errour to wit such errour as commeth of ignorance or want of true vnderstanding and wisedome as Psal 19.12 Who can vnderstand his errours or faultes to wit such as hee committeth ignorantly or vnaduisedly c. Whereupon well saith a learned Interpreter Humanum est errare ignorare errorem suum It is a thing very vsuall with men to erre and yet to bee ignorant of their errour And therefore great neede haue wee all to pray to GOD with the holy Prophet as wee reade Psal 119.10 With my whole heart haue I sought thee let mee not erre or wander from thy Commandements And as the Prophet Moses teacheth vs to pray Psal 90.8 as was alledged before Hetherto of the first word Chacam which as was saide signifieth to bee wise from whence true Repentance is noted Secondly the same repentance is noted by the word Nacham which is a word belonging to affection and signifieth properly the alteration and change thereof by sorrowe for some thing rashly committed after that a man hath better bethought and aduised himselfe as may appeare by that reprehension of the Prophet Iere. Chap. 8.6 No man saith he repented him of his wickednesse saying What haue I done Where the word which the Prophet vseth is Nicham But as it followeth Euery one saith hee turned to their race as the horse rusheth to the battell The want of this change of affection vpon better aduise from the word of God maketh way to hardnes of heart and vtter impenitency if it be not maturely preuented as the same Prophet giueth to vnderstand both here and elsewhere as chap. 3 17. and Zech. 7.11.12 and Ezek. 36.26 The which if it once take place it is vehemently accursed and condemned by the Lord. Deut 29. verses 18.19.20.21 The third Hebrew word wherby Repentance is noted is Shobh which is as much to say as to returne And it may well note these three things vnto vs. Fiâ—st a ceasing of the former euill course of life Secondlie a turning or alienating of a mans heart from sinne Thirdly a returning to God with caâ—e of leading a godly life For it is a metaphore or borrowed speach taken frâ—m a mans bodily going and namely from that his going wherby he carrieth himselfe more more out of the right way vntill he returneth quite back againe So it is with the wicked soules of men For all of vs hauing naturally peruerse and crooked minds we are of our selues bent to practise peruerse and crooked things walking as it were in crooked wrong waies So that vntill we mend our liues it may truly be said of vs that we walk altogether from God as if we turned our backs and not our faces toward him according to the complaint of the Lord by the Prophet Ier. ch 2.27 And herein there is no ceasing but a continuall proceeding increasing in manifold rebellion against God so long as we are left vnto our selues as we read in the same prophesie of Ier. ch 3.5 Thou doest euill euen more and more And ch 8.4.5 whereupon it is that the exhortation to repentance is often renewed to the people of God vnder this word of râ—turning as in the same Prophet Chap. 3. verses 1.7.12.14.22 ch 36.7 Likewise Ezek. ch 18. ch 33. by an often repetition And Hos 14. v. 2.5 In this respect also and to the same end the people of God are often exhorted to seeke the Lord as Isay 55.6.7 Likewise Amos. ch 5. v 4.5.6 Thus saith the Lord to the house of Israel seeke ye me and ye shall liue But seeke not Bethel c. And againe v. 14. â—eeke good not euill that ye may liue and the Lord God of Hosts shal be with you c. Yea for more plainnesse and euidence of speach we are exhorted to seeke his face Ps 27.8 Hence also is that ofteÌ„ metaphore in the holy Scriptures that the lawes commandements of God are called the waies of God and that the licentious courses which wicked men doe rush into and wereby they wander goe astray from the Lord are called their own waies Isay 35.6 ch 63.17 Thus therefore by this word Shobh which signifieth to returne or to change a mans outward course or trade of life the change of the minde and inward returning of the heart to God is also vnderstood Neither is it to be forgotten here that a wicked and vnrepentant course of life is noted also by a forgetfulnes of God as Deut 32.18 Psal 9.17 and Psal 50.22 and Ier chapt 2.32 and chap 3.21 Read also Amos. ch 6.10
them shall haue mercie And let vs well obserue that forsaking of sin doth alwaies go with true confession that we may find mercie with God For otherwise confession shall but make way to further condemnation seing it is in truth no better then a reioicing or iustifiyng of men themselues in their sinnes when they acknowledge themselues sinners and yet doe neuerthelesse continue and abide still in them Reade also the curse of hiding and cleauing to sinne Isai chapt 30.1 But as touching true confession and forsaking of sinne let vs here obserue further that as it is beneficiall to our selues so it is singularlie to the glorie of God according to that we read Ioshua 7.10 Wher Ioshua exhorting Achan to confesse his sinne hee biddeth him Giue glorie to God And the prophet Ierem chapt 13.16 Exhorting all Estates to Repentance hee vseth the same wordes Giue glorie to the Lord your God before he bring darknes c. And so it hath been vsuallie acknowledged in the Church yea euen of the wicked themselues though ill practised and applied of them as we read Ioh chapt 9.24 Giue glory vnto God say the Pharisies to the blind man whom our Sauiour had made to see wee knowe that this man is a sinner As if they should haue said confesse thy selfe to be a counterfet or else to be healed by some other way then by Christ Hitherto of confession to God There is also as was said a confession or acknowledgement of sinne from man to man But this confession or acknowledgement is not properlie for the remouing of the guiltinesse of the sinne which God onely forgiueth but either for reliefe of conscience by mutuall counsell and comfort against despaire when the soule is oppressed and confounded with feare and sorrow c. according to that saying of the Apostle Iames Acknowledge your faults one to another and pray one for another that yee may be healed for the prayer of a righteous man auaileth much if it be feruent Or labour some We may read it thus The earnest prayer of a righteous man auaileth much chap â— 16 Or els this confession of man to man is for some charitable satisfaction and reconciliation of the one to the other concerning such offenses and vnkindnesses as doe manie times grow vpon sondrie occasions betwixt them And this is with greater or lesse sorrow and humbling of the partie offending according to the commandement of our Sauiour Christ Matth 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leaue there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift c. And in such cases euerie Christian ought to remit and lay away the offence conceiued with great facilitie as they that are easie to be intreated according to the further instruction of our Sauiour Christ chapt 18. verse 21. c. And Luk 17.3.4 Take heede to your selues if thy brother trespasse against thee rebuke him And though hee sinne against thee seuen times in a day and seuen times a daye turne to thee saying It repenteth mee thou shalt forgiue him But what if hee will not forgiue him so dooing The partie seeking reconciliation may haue neuertheles peace in his conscience before God who accepteth of the submission though the froward and vncharitable partie will not regarde it Let this suffice for the opening of the first branche of the answere Secondlie concerning indignation and hatred against sinne yea against our selues for sinne read Psal 97.10 Yee that loue the Lord hate euill Amos ch 5.15 Hate euill and loue God And Rom 12.9 Abhorre yee that which is euill and cleane to that which is good And in the Epistle of Iude. vers 13. Hate ye euen the garment spotted by the flesh This was the commendation of the Churche of Ephesus that it could not forbeare them that were euill And that they hated the workes of the Nicolaitans which the Lord himselfe hated Reuel 2.2.6 And contrariwise a wicked man is described by this propertie that hee doth not abhorre euill Psa 36.4 Wee abhorre and shunne many noysome diseases with much loathsomnes as the pockes the foule leprosie the plague c. But wee ought to loathe and shunne sinne the cause of all loathsome and noisome diseases much more Nowe for examples sake concerning such as haue had indignation against themselues for sinne consider of Iob chapt 42.6 I abhorre my selfe and repent in dust and ashes Namely because hee had sometime vnaduisedlie muttered against the correction of God vpon him And of Dauid Ps 73.21.22 Certainly my heart was vexed and I was pricked in my reines So foolish was I and ignorant I was a beast before thee And of Agar Prou 30.2 Surelie I am more foolish or as the word signifieth brutish then any man ought to bee I haue not the vnderstanding of man in mee The holie Prophet complaineth of his naturall ignorance and of the euill fruits therof Consider also the example of the Apostle Paul Rom 7 O wretched man that I am And of Ezra 9. verse 10. and of Daniel ch 9.7 8. And note also that as wee must principally hate sinne in our selues and as it were throw the first stone against our selues for it so must wee with like hatred detest it in others without respect of persons after the holie example of Iaakob concerning the sinne euen of his owne sonnes The which hee did not onely at the first but to his dying day Of Reuben his eldest sonne he saith Thou hast lost thy dignitie c. And of Simeon and Leui hee saith they were brethren indeede as though he should say according to the common Prouerb Neither barrell better herring Into their secret let not my soule come my glorie be not thou ioyned with their assembly c. Cursed be their wrath for it was fierce and their rage for it was cruell c. Gen 49.4.5.6.7 In which anger of Iaakob is represented the verie indignation of God himselfe against sinne Read also Ps 26.5 31.6 101.3 and 139 21.22 and 119. vers 128. 163. And for the signes of detestation read Ier 31.19 I heard Ephraim lamenting thus Thou hast â—orrected me and I was chasticed as an vntamed calfe c. Surely after that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded c. And Luk 18.13 The penitent sinner is by our Sauiour Christ described to haue smote his breast saying God be mercifull to mee a sinner It is as much as if one should say O that my legge should euer haue carried mee to such an enterprise O that my hand should euer haue bene employed about such an euill seruice O that my wicked heart especiallie should euer haue yeelded consent therevnto c. Read also Nehemiah chap 5.13 Hee shooke the lappe of his garment with a holy imprecation against them that
the most deadly wound which sinne hath made in our soules that from thence wee may bee most earnestlie prouoked to seeke after the curing and healing of it Wee must b Isai ch 1.11 c. c. 43.22.24 â—3 10. Ephes 4.30 be sorrowfull for our sinnes because wee haue grieued the Lord and his holie Spirit with them remembring also c Isai 53. Matth. 26 36. c. how deepely our most louing Sauiour was wounded for them and because otherwise wee cannot haue any comfortable perswasion and hope of the forgiuenes of them Wee must bee d Ps 10.15 Ezek. 6.61.63 Rom 6.21 ashamed and wounded for our sinnes because they haue brought deserued shame and confusion vpon vs. Yea because euen in their owne nature they are verie confused and shamefull Wee must confesse and bewraye them speciallie to God because otherwise in the guiltines of our consciences wee should remaine still e They that conceale the â—â—â—â—n and rebâ—â—â—on of other aâ—e accessary in humaâ—e â—â—â—â—e much mâ—re before God if we conceale aâ—d hide our owne wâ—ckedâ—es from h m. as accessarie to them Wee must accuse and f 1. Cor â—1 31.32 condemne our selues for them that the Lord may cleare and acquite vs. Wee must g 2. Cor. 12.7.8 â— pray to God against them because without his grace they are to strong for vs to encounter withall Wee must hate abhorre and by all meanes resist them because h 1. Pet. 2.11 H b 12.1.4 they are our Spirituall enemies and doe for their parts alwaies most maliciouslie fight against our soules as it were vnder the banner and designement of the Deuill And for the same cause also must we most vigilantly i Eâ—he 4.22 Iaâ—es 1.14 watch against them lest we should at any time be vndermined and surprized of them Finallie wee must practise all righteousnesse with earnest desire holie ioye readie diligence and constancie because herein chieflâ—e k Ephe 4.24 1. Pet. 2.9 doth the image of God our heauenly Father shine forth in vs who hath called vs out of darknesse into his maruelous light that wee should shewe forth his vertues as the Apostle Peter teacheth vs. So wee reade in the 1. Epist of Pet chapt 2.9 c. Bâ—t of the seuerall branches of this answer they being plaine in themselues already proued in effect I will not stand to speake any thing further of them Onely let vs obserue that the sorrow of true repentance must be godly sorrow and not the sorow of Iudas which was worldlie and not in faith but in despair c. The teares of repentance must not be Esaues teares The humiliation and fasting not such as Ahabs was nor such as is reproued Isai 58. and also Zech. chapt 7.5.6 The praier must not be the slight praier of Balaam that we may die the death of the righteous onlie but that we may liue their life also NOwe wee are come to inquire of those lettes which hinder either parte of repentance ioyntlie whether practises or perswasions and on the contrarie of other generall furtherances of the same Question First therfore which are thâ—se practises or perswasions and fancies which hinder Repentance whollie and therefore are most carefullie to bee auoyded of vs Answere First incredulitie or vnbeliefe as if neither promise nor threatning of God were of any certaintie and therfore that it is in vaine to serue God or on the contrarie preâ—uming vpon Gods mercie without all feare of his iustice Secondly the inticing pleasure of sinne which for the present is alwaies most delightfull to our wicked nature Thirdly hope of long life and therewithall an opinion that it shall suffice if at the last we crie God mercy as they vse to speake and so repent for all at once or else that our good deedes at the last and the deuotion and prayers of other may be set against our ill deedes and so be auaileable for vs. Fourthly the fellowship and familiarity of some choise wicked companions in the which one doth mightily animate and imbolden the other to hold on in their wicked course contrarie to all godly motions and perswasions Yea fiftly the common example of the licentious multitude is to euery one an vsuall let and hinderance of repentance Sixtly the more generall prosperity of the wicked here in this present euill world aboue the godly Seuenthly some particular examples of such as hauing liued notoriously ill for a long time haue neuerthelesse at the last seemed to die as well as the best of them all as they say Eightly long custome in sinning worketh hardnes of heart and obstinate wilfulnes in committing of sinne Ninthly flattering Preachers such as sing placentia as they are termed that is such things onely and in such manner onely as may be best pleasing to the carnall eare of their hearers Tenthly an opinion that there is too great austeritie and vncomfortablenes yea euen meere folly in a godly life specially in times of cruell persecution and losse of all worldly things for godlines sake Eleuenthly a great let and hinderance of repentance is that delight which euerie one of vs haue naturally to heare and talke of other mens sinnes with secure neglect of examining and censuring of our owne as if all were well if we be not in our owne opinion as bad as the worst of all Finally the Deuill vseth his whole craft and power to hinder yea and if it may be vtterly to ouerthrowe and frustrate all our indeuours after the practise of true repentance ExplicatioÌ„ proofe It is very true And therefore we haue the greater neede to watch against all his hinderances and to pray earnestly to God for wisedome and power to escape his snare and to keepe our selues that we neuer fall into his hands againe For not onely are we all at the first in the snare of the Deuill taken of him as captiues at his owne will and pleasure 2. Tim. 2.26 but also after we are escaped he seeketh by all meanes how he may intrap vs againe and so bring vs to a greater destruction Math. 12.43 c. as was alledged a little before and 1. Pet. 5.8 and 2. Cor. 2.11 and chap. 11.2.3.14 But let vs briefely consider of the seuerall branches of this answer And first concerning vnbeliefe that it is a principall hinderance of repentance it is of it selfe euident For verily if wee did beleeue the certaine truth both of Gods gratious promises to the obedient and of his most fearefull threatnings against the wicked it must needes by the grace of God worke both a care of leauing sinne and also of walking in the waies commandements of the Lord as we haue the notable exaÌ„ple of the heathen Niniuites who beleeuing the threatnings of God to be true vnlesse they should repent did thereupon proclaime a fast and repented in a very singular manner Ionah chap. 3.5 c. as we saw before But where this faith is wanting no maruell though
that hee is our Creator and Gouernour followeth next in order but seeing wee shall haue a speciall occasion offered vs hereafter to inquire of them wee will of purpose omit them here NEuertheles we wil proceed to those comforts which arise from other considerationâ— and namely from this in the next place that the Lord our God is of a most spirituall nature and beeing of infinite Maiestie filling both heauen and earth c. Question What therefore is the comfort of this Answere The comfort hereof is this that God euery where present with vs by his spirit is a mercifull beholder pittier and moderator of all our troubles and griefes our vpholder in euery griefe and distresse and finally our deliuerer out of all our troubles though with our bodily eyes we see him not ExplicatioÌ„ and proofe For the proofe of this read Exod. 3 7 c. I haue surely seene the trouble of my people which are in â—gypt saith the Lord and I haue heard their cry because of their taske-maisters for I knowe their sorrowes That which the Lord did then hee doth continually as the necessities of his people doe require as we may further perceiue by other proofes of the same kinde As Zech 4 10. The eyes of the Lord goe through the whole world Neither is he an ydle beholder in seeing how things goe as we may further perceiue by that we reade in the 9 chap. and 8. verse of the same prophesie I will campe about mine house against the army against him that passeth by and against him that returneth and no oppressor shall come vppon them any more for nowe haue I seene with my eyes Likewise Prou. 15 3. The eyes of the Lord in euery place behold the euill and the good And Psal 33 verses 13 14. The Lord looketh down from heauen and beholdeth al the children of men From the habitation of his dwelling hee beholdeth all them that dwell in the earth He facioneth their hearts euery one and vnderstandeth all their workes c. Likewise Psal 34. verses 15 16. The eyes of the Lord are vppon the righteous and his eares are open to their crye But the face of the LORD is against them that doe euill to cutte off their remembrance from the earth And Heb. 11.27 We haue the example of Moses who comforted himselfe against the fiâ— ceâ—es of the king of Egypt by looking vp to him that is inuisible as the Apostle teacheth that is by looking vp to God whoÌ„ he describeth to be hee that is inuisible according to that 1. Tim. 1 17. where he is called the King inuisible NOw let vs goe forward What is furthermore the comfort of this that he Lord our God is most perfect entier and absolute in himselfe so that albeâ—t he is euery where present silling heauen and earth and vpholding all things yet he is neuertheles altogether an other and most perfectly in his diuine nature and essence seperated from them neither is contained in any place nor vpheld by any creature c. Question What I say is the comfort hereof Answere This may exceedingly comfort vs that although aâ—l creatures in heauen and earth should seeme to forsake vs yea to be vtterly bent against vs yet so long as wâ— put our trust in God we may be sure that both he can and also that he will cherish maintaine vt yea in this fraile life so long as hee seeth so meete against all creatures that should conâ—pire to discomfort and destroy vs. Explication and proofe It is true that you say For God worketh most freely in all things hee is nothing intangled and snared any way hee is not limited nor tyed to any second meanes and causes And for the proofe of this comfort reade Heb. 13. c. â— God hath said I will not faile thee neither forsake thee So that wee may boldly say The Lord is my helper neither will I feare what man can doe vnto me Read also Psal 34 19. The Lord is neare to them that are of a contrite heart c. Whereupon well obserueth Maister Caluin that herein is contained a doctrine full of most sweete consolation and comfort that God doth not then leaue vs when a huge heape of euils doe so ouerwhelme vs that we are as one would say stuffled thereby or so daunted that we cannot tell almost what wee may doe His wordes vpon those wordes of the Psalme are these Plena suauissimae consolationis doctrine Deum ne tunc quidem a nobis discedere quum malorum congeries not quasi exanimatos obruit Here also call againe to minde Psal 23 4. Though I should walke through the valley of the shadowe of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me A particular experience whereof we finde recorded 1. Sam. 3â— â— Where we reade that Dauid comforted himselfe in his God when his owne company mutinously intended forth-with to haue stoned him Remember also to this purpose the 46. Psalme And Psalme 113. the third verse Our God is in heauen he doth whatsoeuer he will Moreouer Deut 8 3. and Mat. 4 4. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6 and likewise 2. Chron. 14 11. The Lord helpeth with fewe as well as with mâ—ny And Zâ—char 4.6 Neither by an army nor strength but by my spirit saith the Lord of Hosts And Isay 59 16 c. and Chap. â—â— 1 Aâ— God in the beginning made all things of nothing without any helpeâ— so as it pleaseth him he can helpe as it were without helpe c. But let vs proceede to some other particulars Question WHat is the comfort of this that as the Lord our God is of an infinite and as one would say of a transcendent nature and in his diuine Maiestie of incomprehensible greatnes as Psal 14â— 3 His greatnes is incomprehensible so he is also in dignitie and worthines infinitely excelling al creatures whatsoeuer Answere The comfort hereof is that when our God shall giue iudgement on our side all creatures must be silent before him and rest in his iudgement In the meane while it may iustly be a speciall comfort to the seruants of God that as they serue him which is the chiefe Lord and maister aboue all so their seruice is the most honourable and happie seruice that may be Here indeed the common prouerbe may haue chiefe place There is no fishing to the fishing of the sea ExplicatioÌ„ proofe nor seruice to the seruice of the King c. The reward of no earthly Prince is or can be coÌ„parable to the reward of the king of heaueÌ„ For this happines of the seruants of God Read how they are priuiledged aboue all other yea euen in the times of greatest danger Isay chap. 6â— 8 â— 13 14. Thus saith the Lord As wine is found in the cluster one saith destroy it not for a
not seldome giue vnto the wicked whose portion is in this life onelie more speedie and also longer continued outward prosperitie then hee doth to his owne children as in this point euen Caine and his posteritie may from the beginning be examples or instances in that they flourished and ruffled in the worlde while Adam and Eue were without posteritie from any other childe and no doubt grieued to behold the wickednes of Caine vnto the hundred and thirtith yeere of their age before God gaue them Sheth to succeede in stead of godly Abell And the same is euident from the examples of Ishmael and Esau who had eyther of them a long starte before Iaakob as touching the wealth and glorie of this present euill world Gen chapt 36.31 And herewithall also for expeditions sake let vs take the same for examples how God giueth this outward prosperitie and aduancement not onely to particular persones in their priuate estate but also to whole publike states and kingdomes though they be wicked and vngodly as it is further euident by the rising of all the chiefest Monarchies of the worlde among the Assyrians Babilonians Medes and Persians and among the Romans Yet so as their falling and dissolution is likewise determined and ordered by the Sacred prouidence of God as well as their rising according as the holy Prophesies giuen forth therof by holie inspiration from God doe plainly euict Of the which read a speciall instance Dan chap 5.25 God hath numbred thy kingdome and hath finished it saith the Prophet to king Belshazzar And generally it is most certainly determined by the Lord that not onely particular persons but also that whole Families States and Kingdoms that will not serue the Lord shall perish at the last through the iust displeasure and iudgement of God when once their day is come and the measure of their sinne is at the full As Prou 2.22 And 3.33 and 14.11 Isai 54.15 c. Ier 25.15 Zech 14.17 c. Psalme 75.4.5.6 c. God manifesteth his prouidence by his iudgements vpon the wicked from day to day in all places as we might see if we would diligently mark them He bringeth secrete sinnes many times to light verie strangelie euen before men and how much more then may wee iustlie perswade our selues that all things are naked and manifest before himselfe Thus the prouidence of God ruleth all the wicked of the earth as touching their persons and outward estate both particularlie and generallie and also priuatelie and publikelie Question But may the same also be truely affirmed concerning their soules wherein is seated the fountaine of their wickednes that they are likewise gouerned by the holie prouidence of the Lord Yea there is no doubt but it may be truly affirmed and accordingly The grouÌ„d and meaning of it it ought to be so acknowledged and beleeued of euery true beleeuer Question In what sense may it be truly affirmed and ought also to be beleeued that it is so Answere Whereas the wicked through selfe-loue and pride in themselues and of wilfull malice and despite against others they following therein the suggestion of the diuell doe endeuour by all meanes to abuse that wit and strength which they haue naturally howsoeuer God doth not vsually take away from them their wit and strength neither doth bereaue them of all meanes in such sort that they cannot neither deuise nor practise great and mischieuous enterprises yet by his ouer-reaching wisedome together with his most holie and euer-ruling power he turneth their deepest deuises and mightiest designements whatsoeuer to serue his owne most soueraigne counsell and purpose to the glorie of his owne name and the finall benefit and comfort of his Church and people ExplicatioÌ„ proofe This is notably to be seene in the violent practise of the Sabeans and Caldeans against Iob if wee compare the first and the last chapters of that booke together Likewise in the subtile practise of the wicked Iewes against our Sauiour Christ according to that Act 2.23 And in the practise of the brethren of Ioseph against him Gene. 37.27 c. For as Ioseph saith vpon comfortable experience chap 45.5 God sent me before ye for your preseruation And chapter 50.21 When yee thought euill against me God disposed it to good c. Reade also Isai chap 10 5 6 7 c. O Ashur the rod of my wrath c. But hee thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut off not a few nations c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem I will visite the fruit of the prowd heart of the King of Ashur and his glorious and prowd lookes And chap. 37. â—8 29. Because thou ragest against me saith the Lord and thy tumult is come vp into mine eares therefore will I put my hooke into thy nostrills and my bridle in thy lippes c. And verses 36 37 38. The Angell of the Lord went out and smote in the Campe of Ashur an hundred fourescore and fiue thousand c. Yea so doth the Lord ouer-rule the counsells purposes and enterprises of the wicked that whereas they in their wilfulnesse say in themselues and of themselues that they will doe this or that euill and mischiefe God also saith in his iustice euen so often as he seeth it meete to permit and leaue them to their owne will that they shall doe it Yea God himselfe doth it by them we meane the action or thing that is done as it is a iust punishment any way eyther vpon themselues or vpon any other by them but not in respect of the euill quality nor according to the euill ends which the wicked propound to themselues in their vngodly enterprises And thus God aboue that which the wicked intend seruing his one holy counsell by them he doth neuerthelesse by that light of nature which is in them and by the rebukes of his owne spirit in such sort conuince their consciences of their wickednesse euen before they doe commit it that they stand iustly condemned in themselues for euery wicked thing which at any time they eyther minde or doe This is manifest by the examples before alledged as also by that which the Lord saith concerning the hardening of Pharaohs heart Ex. 7.3 and ch 9.12 16. and ch 10.1 20. and ch 14.4 And likewise concerning the open defiling of King Dauids wiues 2. Sa. 12.10 11 12. And according to that which the same King saith of railing Shimei that the Lord had bidden him curse Dauid ch 16.10 According also as the Lord is said to put a lying spirit in the mouth of Ahabs false Prophets to the end he might by their euill counsell bring euill vpon the wicked King as the Prophet Michaiah told him as we reade 1. King 22.23 Neuerthelesse GOD doth many times as pleaseth him take the wise and snarle them so in their owne crafts that he doth not onely ouerthrow their
redemption and saluation by our Lord Iesus Christ it is altogether aboue nature So that the Lorde may worthilie say by his holie Propet Isaiah ch 55.8 against all such Iudges of euil thoughts that is such euill thinking Iudges as the Apostle Iames termeth them My thoughts are not your thoughts nor your wayes my wayes For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughtes then your thoughtes c. And furthermore it is not in any wise to be doubted but that insomuch as God vouch-safeth by his holie worde and Spirit to teach and warne to command exhort to promise and incourage his children to walk in his blessed waies to the end they may not onely escape euerlasting death but also be partakers of his blessings to their endles life it is not to be doubted I say but that he will giue them the fruit benefit of euerie part of his holie ordinance according to those good endes whervnto he hath appointed the same Finallie it is euen as certainlie true concerning the reprobates that they doe not goe on in their sinnes and so fall into the curse and condemnation by anie compulsion or temptation and prouocation from God but of their own voluntarie disposition contrarie to the expresse will and commandementes of the Lord. And in this respect it is that the Lord with whom ther is in truth no repentance or change such as is in vs doth yet ascribe repentance and changing of minde to himselfe vpon the obstinacie of the wicked according to that Gen 6. ver 6. It repenteth mee that I made man And again Ier 8.18 If the nation against whom I haue pronounced a plague doe turne from their wickednesse I will repent of the plague c. An example wherof we haue in the Prophesie of Ionah ch 3. vers 10. The first dutie therfore of faith in the Fatherlie prouidence of God is this that we trusting in his mercie goodnes do renounce all blind fortune all fatall necessitie of Stoical destinie acccording to the first branch of the answer Touching the second branche to wit that it is our dutie to abandon all inordinate distrusting or distracting cares about earthly things read a plaâ—â—e proofe hereof Matth ch 6.25 c and verses 32.33.34 Be ye not carefull saith our Sauiour Christ for your life what ye shall eate c. For your heauenly Father knoweth that ye haue need of all these things But seeke ye first the kingdome of God and his righteousnes and all these things shal be cast vnto you For in so much as els-where he assureth vs that it is the Fathers pleasure is to giue vs a kingdome yea such a kingdome as is onelie worthy to be in request Luke 12.32 howe can we thinke that he will faile any of his children touching the necessaries of this life so farre forth as may be good for them Touching the moderat on of our lawfull studies and labours we haue a flat commandâ—ment Pro 23.4.5 Trauell not too much to be rich but cease from thy wisedome Wilt thou let thine eyes flie vpon that which will shortlie flie away c And that it is our dutie to submit all our enterprises to the holie prouidence will of God Read Exod 18.23 If thou doest this thing saith Iethro God command the c. And 2. Sam 12. Be strong saith Ioab and let vs be valiant for our people for the cities of our God and let the Lord do that which is good in his eyes And 1. Chro 13. â— If it seeme good to you saith king Dauid and that it proceedeth of the Lord your God wee will send c. And Heb 6.3 And this will we do if God permit And 1. Pet 3 1â— It is better if the will of God be so that we suffer for well doing then for euill doing And Iames 4.13 c the holy Apostle doth earnestly reproue the contrarie presumption Goe to now saith S. Iames â—e that say to day or to morrowe we will goe into such a citie and continue there a yeare buy and sell and get gaine And yet ye cannot tell what shal be to morrow For what is your life It is euen a vapour which appeareth for a little time and afterwards vanisheth away for that ye †Note Wee ought to speake it often for the open profession of our faith beâ—oâ—e â—en but to thiâ—ke it alwaies for the truth of our faith in the fight of G d. Note also ought to say If the Lord will and if we liue we will do this or that But now yee reioice in your boastings all such reioicing is euil Therefore to him that knoweth how to doe well and dâ—th it not to him it is sinne To this purpose also serueth well the holie Prou chapt 15.3 The eyes of the Lord in euery place beholde the euill and the good Read also Psalm 139. God seeth in the night as-well as in the day hee giueth sleepe and be holdeth our eyes waking c. Read also Ester chap 6.11 c. Thirdlie that it is our dutie as a fruite of the comforte of faith in the Fatherlie prouidence of God †Tâ—â—thâ— end it is oâ—r dutie to haue the wâ—rks of Gods prouidence gouernment in a holy admiration vpon a d ligent view and reuerend considerat on of them Read Iob 36 22.23 c and in the chapters oâ— lowing Read also Psal 8. Psal â—6 8 c. and 66.5 to thinke and speake most reuerently of the same and of all the workes therof it is euident euen of it selfe vnlesse wee should willinglie take his name in vaine For it is certaine that as God by his worde of Creation created all so doth hee continuallie by his worde of Prouidence and gouernment wherof we read Psal 147.15 16 17 18. hee doth I say by this word and wisedome of his rule gouerne dispose of all things in the world froÌ„ the greatest most honorable to the least basest from the best most vertuous to the worst most wicked thing that is done vnder heauen Yet so as we must take heede that we impute not the least error or euill or the least defect of goodnes that may be to him Farre be this from vs. Read Iames. 1. verse 1â— It is one thing to be author or cause of an euill and farre another thing to be the orderer and disposer of the euill to a good and holie ende contrarie to the intent and minde of the euill worker It must be confessed indeed that God himselfe doth sometime take vpon himselfe the doing of that which is of the owne nature sinfull as the hardening of the heart of Pharaoh against the Lord and the abusing of the concubines of Dauid c. But before we can say so without blasphemie against God wee must see or rather by faith aboue our reache acknowledge first that it is iust and holie
in God so to doe though it be wicked and vniust in men And secondly we must dulie consider the manner of Gods working which is not by impulsion but by leauing the wicked to themselues and by giuing them ouer to the power of the Diuell and all to this end that he may take iust vengeance for former sinnes And thus it is iust with God to punishe one sin by another But as touching all other things God doth not onely order and dispose them but he doth likewise effectuallie and originallie worke them all Hee worketh great and strange things that all flesh might learne to feare be-before him He sendeth hard things to trie our faith and patience He worketh small things to shew vs the infinitenes of his power and wisedome and that thereby wee might the rather discerne the greatnes of the greater of his works He causeth many defects in nature that we might by the defect the rather acknowledge his fulnesse and sufficiencie in those that be perfecter He maketh many monstrous things to admonish vs of the benefit of a right and orderlie shape Hee maketh some fooles and blinde c that wee may know from whence wee haue our sight and wisedome c Hee maketh some men light and ridiculous to trie our grauitie and that we might learne to auoide the scurrilitie that is in our nature c. Thus from the greatest thing to the least of all that is not in the owne nature simplie sinne God hath not onely his ruling but also his actiue and working hand euen from the Elephant to the little flie as well in prouidence and gouernment as in Creation as was obserued before in the doctrine therof This while some haue not aduisedlie thought of they are iustlie reprooued of the more sound defenders of Gods holie prouidence Not onelie that heathenishe and ouer-wise Plinie Natur hist lib 2. ch 7. who thought that if an vniuersall prouidence should be acknowledged in God it must needes breede him ouer-much trouble and put him to many base seruices but also they haue reproued and not without cause Ierome a learned and renoumed Christian for that hee hath negligently let fall some thing Hieronim in cap 1. Hab sauouring of the same vaine erroneous conceit as if God were to be thought of as one not regarding small matters or base creatures But alas this is the basenes of their owne conceipt and at the best an ouer-curious feare of a causelesse dishonour to be put vpon the Lord. For I beseech you shall wee suppose that either the Prince of a countrie is employed in base busines because hee ordereth not onely the greater matters at the Counsell table but also all mechanicall and hospitall busines for the well vsage of the poorest creatures vnder his gouernment Or shall we say that the chiefe Magistrate or Maior in a citie is baselie emploied when he taketh order for the cleansing and keping sweet of the channelles of the citie and for the carying out of the draught at the fittest times with the least annoyance that may be Nothing-lesse It is so much the more to their honour by howe much they shall stoope downe more lowe and for the common benefit of the nation or citie shall after a sorte forget their honour c. So then yea infinitely much more is it to the honour and glorie of God in that notwitstanding he is the most high and excellent yet he abaseth himselfe to beholde the things both in the heauen and in the earth according to the excellent obseruation of the holie Prophet Psal 113.5.6 Yea euen to the mustering of the Flies c against Pharaoh king of Egipt Psalm 105.31 c. Thus then glorifying the name of the Lord in all things wee must not exclude the holie prouidence no not from the least thing Yea and euen touching the most wicked outragious and strangest confusions that at any time breake out in the world through the practise of the wicked they doe so much the more illustrate the most wise and Almightie prouidence of God in that he turneth all to a quiet calme and setteth things in better order againe then they were before Say therefore vnto God as we are exhorted Psalm 66.3 c. How reuerend art thou in thy workes through the greatnes of thy power shall thine enemies be in subiection vnto thee c. Read also Ierem 5.23.24 and chapt 10.6.7 c. Fourthly that former experience the present sense of Gods mercie ought to incourage vs to be in comfortable expectation of a good issue it may appeare from the nature of faith in regard wherof the Prophet Isaiah saith Hee that beleeueth shall not make hast Isai 28.16 And ch 30.15 Thus saith the Lord God the holy one of Israel In rest and quietnes shall ye be saued in quietnes and in confidence shal be your strength but ye would not But Psalm 112.7 It is said of the righteous man that is of the true beleeeuer louing and following righteousnes that hee will not be afraide of euil tidings for his heart is fixed and beleeueth in the Lord. Let vs heere remember againe the gratious issue which God hath vsuallie giuen to his seruants in bringing them out of their troubles to Ioseph Dauid Iob c. And that comfortable Prouerb vpon so comfortable an occasion In the mount will the Lord prouide And 1. Corin 10.13 God will not suffer vs to be tempted aboue that wee are able but he will giue the issue with the temptation that weâ— may be able to beare it Read also Isaiah 51.12.13 I euen I am hee that comfort you What a one art thou that thou shouldest feare a mortall man c. And Matth 10.28 and Luke 12.4.5 I say to you my friendes be not afraied of them that kill the bodie c saith our Sauiour Christ. That in prosperitie it is our dutie to prepare for aduersitie Read Eccles 7.16 and Hebr 13.3 Remember them that are in bondes as if yee were bound with them c. Note Two extremities are to be auoided accoâ—ding to that Pro 3.11 and Heb. 12.5 My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him Read also all sottish neglect of Gods corrections condemned isai 42.25 and Hosea 7.9 Read also Eccl 7.16 That in aduersitie wee ought patientlie and meekely to submit our selues vnto it whatsoeuer it be as knowing it to be the hand of God it is according to that Amos 3.6 Shall there be euill in a citie and the Lord hath not done it And Lament 3.38 But for our dutie of patience and meekenes in the bearing of our aduersitie call here againe to minde the comfortable exhortation of the Apostle Hebr 12.5 Read also Leuit 10.1.2.3 Nadab and Abihu the sonnes of Aaron were deuoured by the fire but Aaron held his peace And 1. Sam 3.18 It is the Lord saith Eli Let him doe what seemeth him good And 2. Sam 15.26 If the
not take his lawfull delight and pleasure while his Captaine was in the danger and difficulties of warre in the field But Peter for want of such due consideration is like to such a foolish souldier as rusheth into the battell without all weapons and armour And therefore no maruell though he was grieuously wounded and very narrowly escaped death yea though he was speedily reskued To this purpose the holy prouidence of God is worthily to be obserued which to the end that Peters presumption and selfe-confidence might be chasticed for a common admonition to all would not suffer him to be hidden but so soone as he is come in at the doore he is challenged by one to be a Disciple of Christ yea the partie eyeth him and hauing well looked on him and as we may say faced him he vseth these words This man also was with him Luke 22.56 And after this another And by occasion thereof many together make their challenge against poore Peter They reason also against him from his speech that he was a Galilean and therefore the more like to be one of them Mat 26.73 yea one of the company among the rest laieth to Peters charge that he saw him with our Sauiour in the garden And this man as S. Iohn testifieth was the Cosen of him whose eare Peter had cut off in the garden Thus Peter being pitifully snared as a doue deceiued and without heart as the Prophet speaketh falleth for the reliefe of himselfe most vnfaithfully to denie his Maister euen at the first assault And as the heate of the skirmish increased so did hee shewe himself more and more cowardly yea worse then a coward proceeding from simple deniall to a swearing and cursing deniall and from a sodaine deniall to a deniall vpon an howres respite and that also after that he was admonished by the crowe of the Cocke once Marke 14.68 Luke 22.59 In which space of time and by this admonition of the Cocke hee ought to haue beene brought to some better thoughts then before seeing our Sauiour made that a signe of admonition vnto him Thus pitifully did Peter fall for a iust punishment of his carnall confidence in his owne strength and the rather because he neglected that warning which our Sauiour had giuen him before In the which fall no doubt Peter should haue lien for euer had not our Lord Iesus Christ taken tender compassion of him giuen him grace to repent For no meanes could moue him to consider his sinne till our Sauiour turned backe and looked vpon him and therewithall touched his heart by the finger of his holy spirit Mat 26.75 Mark 14.72 Luke 22.62 Wherefore now for our owne admonition to the end we may not fall with Peter let vs take heede that we doe not presume with him as hee did at this time of his so grieuous a fall Neither let vs be negligent in prayer as he was at the same time But let vs receiue instruction and learne to be wise from his folie praying God to make vs without any such fall faithfull in some measure as Peter was in an excellent degree euer after his conuersion Yea and according to the wise example of such as haue obtained the crowne of martyrdome let vs in all times of triall and persecution giue our selues much to prayer and supplication to God that by distrusting our owne selues we may settle our hearts to put our whole trust in the liuing God Verily it is no small triall when the goods and libertie and life of a man are called into question all together as our blessed Martyres who gaue their liues for the testimonie of the truth of God giue vs to vnderstand by their practise and also by their letters to others which they concluded often with Pray Pray Pray Vnto this example of Peter wee may add that other of Iudas also for our further admonitiō to the same end insomuch as though it pleased God to giue Peter grace to repent who sinned of infirmity yet he would not grant it to Iudas who sinned not through sodaine feare and terrour but malitiously and of deliberate and set purpose yea as it is very likely euen against the holy Ghost in a very high degree Wherefore from the most fearefull example of Iudas let vs in any case learne to take heede that we doe not secretly harden our hearts as Iudas did neither yet that we stomake any that rebuke vs for our faults as he did our Sauiour Let vs also from his example take warning to beware of hypocrisie and to resist all beginnings of euill betimes whether it be theeuish pilfrie or any other sinne Neither let vs content our selues onely with an externall profession of Christianitie as Iudas did Nay rather let vs take earnest warning that we doe on the contrary labour after inward truth of heart in the profession of the name of Christ and that we keepe our selues so faithful and vpright to God his truth and his church that we may neuer vpon any occasion become false brethren Chiefly let vs be faithfull to God and so shal we be preserued in fidelitie toward his church and euery part and member thereof Now the excellencie of truth aboue hypocrisie we may also easily perceiue by comparing these examples of Iudas and Peter together For although the repentance of Iudas might externally be thought greater then Peters insomuch as Iudas confessed his sinne openly and restoreth the mony which hee had receiued for the hier of his wickednes c. but Peter wept not openly he doth not openly confesse his sinne but onely secretly to God when he had withdrawn himselfe from companie c. yet because that which Peter did was done in truth and he sought to God for mercie in trust of his goodnes therefore was it accepted of God when as the repentance of Iudas being extorted and in despaire of Gods mercie through an euill conscience both it and Iudas himselfe were reiected This repentance growing from an euill cause it rested in an euil issue For he most vnnaturally cruelly and violently threw down himselfe as it were from a high gibbet or win-beame and so hanged himselfe that with the vehemencie of the fall his bowells gushed our of his body Thus as the common saying is he must needes goe whom the Diuel driueth For like as he gaue entertainment to the Diuell to fill his heart to practise his wickednes so no doubt through the iust iudgement of GOD the Diuel was full as great with him to driue him to worke this horrible mischiefe vpon himselfe Wherefore let vs I beseech ye be exceedingly carefull that we tread not in Iudas his steppes nor walke in his crooked waies And if at any time wee fall let vs pray earnestly to God that it may please him to vouchsafe to giue vs Peters repentance which was a true and beleeuing repentance and not the confounding and despairing repentance of Iudas And thus by the way as it were these two
here from this holy president that wee are not onely to receiue legacies of gaine from our friends alwaies but sometimes also legacies of trust though they bring matter of charge with them Contrary to the course of the world and the worldlings thereof who are altogether bent to receiue what yee will from the deceased but haue no dispsition at all to performe any dutie of loue for the deads sake though it be neuer so reasonable and vpon neuer so weightie considerations required of them They haue onely the passiue but no acâ—iâ—e charitie at all in them BVt let vs returne to the duties which wee are to learne from our Sauiour whose example as it is our intended inquirie so it is most worthy aboue all other examples to be looked vnto What dutie therefore are we to learne according to the progresse of the holy Storie from this that our Sauiour did patiently endure the most bitter tauntings and reproches of all sorts of those that beheld him hanging vpon the Crosse Ans The consideration of this teacheth vs to prepare our selues not onely to one kind of reproch but euen to many of sundry sortes for Christs sake insomuch as experience sheweth that all sortes of wicked persons are readie to consent and to yeelde their mutuall helpe to the increase of the afflictions of the seruants of God Explication Hereunto also the example and practise of our Sauiour is very singular for our instruction And from the practise of the diuell against our Sauiour by these his wicked instruments wee may perceiue which are those most dangerous reproches which we are to arme our selues against to wit euen those especially which would bring vs into doubt of Gods fauour toward vs and so consequently of our saluation Moreouer we are froÌ„ the euil example of the wicked to admonish our selues to take heede against sundry euills which wee see to haue beene in them and by occasion thereof to stirre vp our hearts to minde the practise of diuers good lessons in a course contrary to their wicked and outragious dealings Question First therefore What are the euills which their euill practise may iustly admonish vs to auoide Answere We must learne in a contrary course to that which they tooke not to presume to prescribe vnto God what way hee shall take for the manifesting and ordering of any of his diuine works and to the effecting of such things as he in his diuine wisedome hath propounded to himselfe for his glorie and for the benefite and saâ—uation of his Church Likewise we must beware that although God doe not satisfie our expectation we doe neuer the more call into question his wisedome or goodnes or power or any other of his diuine vertues as these wicked ones did Explication It is true In either of these great points did all sorts of these wicked scorners grieuously offende For they are first offended at this That God sent not the Messiah in such outward pompe as they presumed it had beene meete that he should haue come And secondly they professe with obstinate scorning at our Sauiour that they will not beleeue that he is the true Messiah vnlesse he will come downe from the Crosse Question Now therefore on the contrary what are we to doe Answer It is our dutie to receiue acknowledge and beleeue in our Sauiour in such manner as it hath pleased God to manifest and reueale him that is we are to beleeue in Christ not onely crucified or fastened to the crosse at the first but also in Christ continuing on the crosse euen vntill death seazed vpon him Explication proofe So it is very meete indeede For otherwise how should the holy prophesies haue beene fulfilled in this behalfe Such as wee reade Psal 22. Isai 53. Dan. 9. c. And as for these scorners that professed that they would not beleeue vnlesse that our Sauiour should haue come downe from the Crosse it is as much as if they should say they would not beleeue in true Christ vnlesse hee should shew himself to be a false Christ euen such a one as neither they nor any other could haue had any benefit by For the whole benefit which the Church of God receiueth by our Sauiour Christ resteth vpon this foundation as it were that hee died for vs yea that he died the death of the Crosse and so ratified the couenant of Gods euerlasting mercy by the price of his most pretious blood shed vpon the same Zech. 9.11 and Heb. 13.20 Question But what else are we to learne in a course contrary to the practise of these scorners Answer Wee must not desire any other miracles for the proofe of Christ to bee Christ then those which it hath pleased our Sauiour himselfe to worke for the confirmation thereof according to the appointment of God Explication and proofe Very good reason why it should be so For assuredly whosoeuer they be that will not be induced to beleeue by the helpe and authority of them they would not neither would God giue them grace to beleeue though they might haue all the miracles that they would desire wrought before their eyes The Diuel would still delude them to thinke that they might be fained miracles or insufficient c. God giueth this grace onely to those that humble themselues to the reuealed counsell of his will These are very worthy points for our instruction Question Is there now any good thing else remaining for vs to learne to doe contrary to the euill example of these wicked scorners of our Sauiour Answer Wee are furthermore cleane contrary to their practise both to thinke and speake alwaies most reuerendly and honourably of our Sauiour Christ yea euen in this respect principally that he of his vnspeakeable loue vouchsafed to be crucified and to die for vs. Explication proofe That we are to doe so and that also euen of most bounden dutie common reason it selfe may leade vs to acknowledge For by how much any friend shall deale more friendly and suffer more hard things for the benefite and safety of his friend by so much doe wee iudge a man the more bound to the same his friend and that he ought to be the more thankfull both by word and deede to the vttermost of his power And therefore insomuch as our most blessed and gratious Sauiour and redeemer hath wrought the best things for vs and suffered the worst things that might be laide vpon himselfe to the end hee might procure and purchase our eternall redemption and saluation infinitely much more are we bound to be by all meanes more thankfull and dutifull to him then wee may or ought to bee to any other our greatest friend or to all our friends in the whole world Wherefore to all that hath beene said alreadie let me adde this that as the wicked consented together in scorning and deriding of our most worthy and deare Sauiour as one of them tooke example incouragement from another so
made an high Priest for euer after the order of Melchisedech Heb. 6.18.19.20 And hence it is that wee receiuing from the right hand of God this speciall grace and fauour that the spirit of our Sauiour Christ euen the Spirit of adoption who teacheth vs to crie Abba Father and helpeth our infirmities in this behalfe yea and maketh requests for vs with sighes which cannot be expressed wee haue exceeding comfort that our prayers which wee make shall be regarded of God seeing the spirit teacheth vs to make them according to the will of GOD and in the name of our Sauiour who sitteth at his right hand Romanes 8.15.16.26.27 and verse 34. In which respect also this may be no small comfort vnto vs which is mentioned in the articles of our beliefe and is confirmed in the holy Scriptures that our Sauiour maketh intercession for vs to God who beeing his naturall Father vouchsafeth also through him to be our Father by the grace of adoption and for the same cause is willing to heare both him for vs and vs for his sake yea and not onely willing but being almightie is as able as he is willing to graunt vs all things through him Finally this may iustly be exceeding comfortable vnto vs that looke what was represented by the glorious garments of the high Priest of the lawe his Ephod with the Onix stones in the which were grauen the names of the twelue tribes of Israell the breast-plate of iudgement wherein were likewise set twelue stones answerable to the names of the children of Israell grauen as signes the Vrim and Thummim also the hidden brightnes and perfection which were in the same breast-plate and he plate or crowne and miter on his forehead wherein was ingrauen Holines to the Lord the truth of all is nowe most perfectly and brightly performed a heauen by our Sauiour Christ For hee presents vs holy and righteous in himselfe before God continually hee supports his Church and euery weake member as it were on his shoulders hee carries the remembrance of all in his heart in him are all the hidden treasures of wisedome hee alone so sweetens vs and our prayers and all that wee doe in his name that though all be weake and vnpersit yet both wee and they are for his sake most gratiously accepted of God Reuel 8.3.4.5 Our Sauiour therefore at the right hand of GOD in the heauens in vnto vs that our onely high Priest who is anointed with the oile of gladnes aboue all his fellowes infinitely more delightfull and pleasant then euer was Aaron or any of his companions though the sweete smell of his perfume is greatly commended both in Exodus 30.22 c. and Psalme 133. Thus farre of the fruites and benefites of the exaltation of our Sauiour Christ to the right hand of God in respect of his royall and kingly priesthood Now in the last place what are the fruites and benefites of his sitting at the right hand of God Question in regard of his High-Priestry royaltie and spirituall Kingdome Answer They are partly such as doe more directly concerne his Church that is to say the whole companie of his obedient and faithfull subiects and that either from age to age in this life or at the end of the world for euer and euer And partly they are such as for the same his Churches sake and to the benefit therof doe concerne his dealing against all those enemies which it hath whom this our King and Sauiour taketh to be enemies likewise vnto himselfe It is true they may well be considered vnder these diuerse heads Question Which are they that be of the first sort Answer More directly for the benefit of the Church and euery true member thereof our Sauiour in respect of his kingly aduancement at the right hand of God he doth from the same First here vpon earth most holily spiritually and as we may say religiously rule and gouerne it Secondly he doth most vigilantly maintaine and preserue it Thirdly he doth most wisely and discreetly chastise and nurture it Fourtly he doth most sweetly comfort cherish and refresh it from time to time Finally he doth by all meanes make his Church and euery member therof truly humble and wise vnto their eternall saluation and he will verily for euer saue and glorifie them at the last in the Kingdome of heauen Explication and proofe These in deede are the most gratious fruites and benefites which proceed from the aduancement of our Sauiour to sit downe at the right hand of God in his most royall and priestly kingdome For proofe whereof read first Psa 45.6.7.8.9 and verses 13.14.15.16.17 compared with Heb. 1.8.9 And Psalm 72. vnder the type and figure of King Salomon And Psal 2.2 Blessed are all that trust in him Read Isaiah 32.1.2.3 c. Behold a King shalt raigne in iustice and the Princes shal rule in iudgement And that man to wit Christ our king shal be as an hiding place frō the wind and as a refuge c. Yea generally let vs obserue that whatsoeuer the holie Prophets doe prophesie of the speciall Kingdome of Christ in respect of the Church the perfection of the administration thereof dependeth vpoh this his sitting at the right hand of God and they are also so many proofes that his kingdom should be most graciously gouerned especially from the time of his sitting at the right hand of God as the effect it selfe confirmeth according to that Isaiah ch 9.6.7 ch 11.1.2.3 c to the end of the chapter For all I say taketh the full accomplishment from hence And to this end we may fitly ascribe that which is spoken in respect of his eternal Deitie before his incarnatiō to his most soueraigne royal state now in that he is mā vnited personally to the same Deitie so that it may be veried of him now which was said then by the spirit of prophesie Prou ch 8.14 c. I haue counsell wisedome I am vnderstanding and I haue strength By me kings raigne and princes decree iustice By me princes rule the nobles all iudges of the earth I loue them that loue me and they that seeke me early shal find me Riches and honour are with me euen durable riches and righteousnes My fruit is better then gold euen then fine gold and my reuenewes are better then fine siluer I cause to walk in the way of righteousnes and in the middest of the paths of iudgement That I may cause them that loue me to inherit substance and I will fill their treasures And further whereas the church of our Sa Ch enioyeth godly Christian kings and princes for the protection and defence of it according to the promise of God Isai 49 23. Kings shal be thy foster-fathers and Queenes shal be thy nources c. this out of all question is the gift of our Sauiour Christ from the right hand of God euen of his royall bountie and from his most high and soueraigne
and beautifie that it might be the more gratefully accepted of vs. Let vs therefore with willing hearts proceede to these parables which our Sauiour vseth There are diuers of them one taken from the Master of the Familie keeping at home two from the Master of the Familie going from home giuing his seruants their charge and committing his goods vnto them and one from a Bride-groome being to solemnize his mariage which is vsually called the Parable of the tenne virgines Of these let vs consider in the same order and manner which the holy Euangelists haue recorded the same Question And first of the parable of the Master of the Family abiding at home Howe doth our Sauiour contriue that to stirre vs vp to watchfulnes Answer Thus wee reade in our text of the Euangelist Matthew chap. 24. verses 43.44 43. Of this be ye sure saith our Sauiour if the Master of the house knewe at what watch the thiefe would come he would surely watch and not suffer his house to be digged through Or we may read it with some change of tense in our language thus If the Master of the house had knowne at what watch the thiefe would haue come hee would haue watched and not haue suffered his house to be digged through 44. Therefore be ye also readie for in an houre that ye thinke not will the Sonne of man come Explication In these words of our Sauiour we haue both the first parable and also the vse of it so plainly expressed that we need not vse many words for the interpretation or application of it saue only because of the diuerse translation or reading mentioned in the answer For if we read it as it is first set downe according to our English translation as M. Beza hath translated the Greek Tremellius the Syrian text into Latine in our present text as if our Sauiour ment to shew what a man would doe if he should before hand vnderstand the purpose of a thiefe namely that he would then surely watch c. then the reason of the parable inferreth the vse thus that insomuch as no gouernour of a Familie is so carelesse but hee would watch and defend his house in such a case of imminent danger both to keepe his goods to his owne proper possession and vse and also his family in safety and from perill of their liues then much more ought wee to watch for our soules against the danger of eternall destruction yea euery one that hath any care and tuition of other should be speciallie carefull ouer them also with this care that as much as lieth in him they might be saued with him for euer Such is the meaning of the vse in the first sense But if wee reade it as if the parable were framed of a thing alreadie past to shew the euill euents which followed for want of former watchfulnes namelie that the secure mans house was digged through c. as Master Caluine translateth the parable and likewise Master Tremellius as we reade in his translation out of the Syrian Luke 12.39 where the same parable is set downe in the same Greeke forme of speech and as H. Stephanus translateth in his marginall notes Ei eidei c. egregoresen an caâ— oue an ciase c. both vpon Luke and Matthew Si sciuâ—sset c. vigilasset non siuisset perfodi domum suam and as the Geneua translation is in Luke then the vse of the parable should be this that insomuch as the losse of outward thinges breedeth such repentance in men when it is too late that they had rather then any thing they had wanted that nights sleepe infinitely much rather then ought euery one of vs to watch and that continually in regard of the safetie of our soules eternally seeing we haue so faire a warning giuen vs of that continuall danger which wee are all in without continuall watch and ward both in respect of our selues and also in respect of others committed to our charge And thus doth the parable seeme to fit most aptly both to the wordes going before and also to those that followe in our text concerning the vncertaintie at what time our Sauiour will come though it is reuealed vnto vs that it is most certaine that he will come and therefore that it lieth vs in hand to be continually watchfull Yea and to this end our Sauiour baulketh not so to sute the parable as it falleth out that hee compareth himselfe in regard of the same vncertaintie of his comming to the secret and vnknowne comming of a thiefe to rob and spoile But so as it may stir vs vp to watchfulnes he is content to beare this disparagement of the similitude for his part And againe Reuelation chapter 16. verse 15. Behold I come as a thiefe Blessed is hee that watcheth and keepeth his garments to wit lest they be stolen and lest he walke naked and men see his filthines that is lest a man be found in his sinnes through his neglect of faith and repentance And so doth the Apostle Paul to the same end put the Thessalonians in minde of it with a little qualifying of the harshnes of it 1. Epistle 5.1.2.3 But of the times and seasons brethren saith the holy Apostle ye haue no neede that I write vnto you For ye your selues knowe perfectly that the day of the Lord shall come euen as a thiefe in the night For when they shall say peace and safety then shall come vpon them sodaine destruction as the trauell vpon a woman with childe and they shall not escape Read also 2 Pet. 3.10 Thus much shall suffice concerning the first parable of the Master of the familie keeping at home LEt vs nowe come to the second which is the first of those which our Sauiour giueth forth of the Master of a Familie which vpon occasion goeth from home and giueth his Steward charge to ouer-see and to keepe his family in good order Question In what words is this parable set forth vnto vs Answer It followeth thus from the 45. verse of the 24 chap of S. Matthew 45. Who then is a faithfull seruant and wise saith our Sauiour whom his Master hath made ruler ouer his houshold to giue them meate in season 46. Blessed is that seruant whom his Master when hee commeth shall finde so doing 47. Verily I say vnto you he will make him ruler ouer all his goods 48. But if that euill seruant shall say in his heart my Master doth deferre his comming 49. And begin to smite his fellowes and to eate and drinke with the drunken 50. That seruants Master will come in a day when he looketh not for him and in an houre that he is not ware of 51. And hee will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth ExplicatioÌ„ For the more cleare opening of this Parable it shall be good for vs to haue our recourse to the Euangelist Luke
Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these
that ye may be blameles in the day of our Lord Iesus Christ For God is faithfull by whom yee are called to the fellowship of his Sonne Iesus Christ our Lord. And Phil 1 6. I am perswaded saith he of this same thing that he who hath begunne this good worke in yee will performe it vnto the day of Iesus Christ and 1. Thes 5 23 24. Now the very God of peace sanctifie ye c Faithful is he which calleth you who will also doe it Alas if our saluation were in our owne custodie wee should loose it vpon euery assult of our aduersaries like as gold is easily taken out of the handes of little children that rather play withall then minde to lay it vp safely And like as if a poore man dwelling in a weake cottage should be knowne to haue a great treasure by him it might easily be taken from him And in the meane season it could not but put him in so much the greater feare by how much the treasure should bee of greater value It would trouble him in the day it would not let him sleepe quietly in the night c. But now it is happy with vs that our chiefe treasure euen our life and saluation for euer is in the safe-keeping of God most stedfast and sure as we haue partly seene And as wee may see further Heb 6 18.19 20 So that herein we may haue strong consolation 2. Thes 2 16. Yea ioy vnspeakeable and glorious 1. Pet 1 8. The fourth branch of the answer may be confirmed by that which we read 1. Cor 15.54 55.56 And that also according to the former testimonies of the holy Prophets Isai 25.8 and Hosea chap 13. verse 14. as we haue seene in the former Article It may be confirmed also by other proofes as 1. Thes 4 13. c. And Reuel 21 4. according to that mentioned euen now Isai 25 8. And according to that further testimonie of the same Prophet which we may read chap 65 verses 16 17 18 19. For the proofe of the last branch read Reuel 21 7. Hee that ouercommeth saith the Lord shall inherite all things and I wil be his God and hee shal bee my Sonne And verse 22. c I sawe no Temple therein for the Lord God almightie and the Lambe are the Temple of it And the citie hath no need of the Sunne c. And chap 22 1 2. c. So that in this respect we may bouldly and comfortably say as the Prophet Isaiah encourageth vs ch 25.9 saying In that day shal mē say This is our God we haue waited for him and he wil saue vs. This is the Lord we haue waited for him we wil reioyce and be ioyful in his saluation According also as S. Paul making mention of the Booke of life wherein the names of the faithfull and elect people of God are as it were registred and written most comfortably incourageth the Philippians chap 4 verses 3 4. to reioyce alwaies in the Lord yea againe to reioyce And our Sauiour Christ Luke 10 20. Reioyce not in this saith he to his disciples that the Diuels are subdued but rather that your names are written in the booke of life Thus much concerning the vse of this last Article of our Beliefe for the comfort of faith Quest. Now in the next place what is the vse of it The Duties in respect of that dutie and obedience which the comfort of faith ought to yeelde Ans As the comfort of faith in respect of this Article is as we may say the sealing vp and confirmation of all comfort so the dutie ought to be the daily bettering perfitting of all dutie in the continuall expectation of the same Quest How may this be Ans The due consideration of this last benefit which is the benefite of benefites as we may call it is most effectuall to moue euery true beleeuer to these duties following First to make litle account of this transitorie life or of any or all the vaine profits pleasures and honours thereof in comparison of it Secondly the faith and assurance of euerlasting life is likewise most effectuall to moue all Christians that haue alreadie made an entrance into it with all holy care and good conscience to cherish the beginnings thereof and to walke on forward in the right way which leadeth to the full fruition of it And thereafter to bend all counsels studies and desires as to the onely true scope and marke to bee aimed at in the whole course of our naturall life so that God may haue the whole praise and glory of all Thirdly it imboldeneth the faithfull seruants of God to make litle account of all the bitter afflictions of this life so as they may by any meanes attaine to this euerlasting life and the most pure and blessed ioyes thereof Fourthly it hath singular force spiritually to inamour the hearts of all true beleeuers with a most earnest desire and longing after it and therewithal after the restoring of all things which God hath purposed at that time to restore that the same our God may then be all in all Fiftly seeing the word of God and Preaching thereof is the principal meanes to bring vs to the knowledge faith and spiritual possession of the beginnings and as it were first fruites of this so vnspeakable and incomprehensible a benefite and inheritance purchased for vs by our Sauiour Christ it cannot be but it must mightily prouoke al true Christians to loue this word of God and the Preaching and Preachers of it but chiefly our Sauiour himselfe who is preached vnto them and who hath giuen himselfe for vs all with most heartie loue and zealous affection Finally insomuch as we cannot sufficiently praise and glorifie God for this inestimable benefite in the short race of this our natural life therefore it is our dutie to purpose and desire most earnestly not onely to glorifie his name while we liue here but also euen for the same cause chiefly to desire to liue for euer to the end we may praise and glorifie him with all his Saints for this inestimable benefite world without end Explicatiō proofe It cannot be denied but that it ought to be so Yea verily the true faith and perswasion of the inheritance of euerlasting life cānot but work al these gratious and blessed effects in the hearts of all true Christians And first of all as touching the first effect and that also with very good reason why it should be so what may we thinke these earthly and vanishing riches to be but onely a shadowe of riches in comparison of the durable treasure of heauenly and eternal happines what are all carnall pleasures which flit in a moment are so much the sooner at an end by how much they are more vehement what are they I say being compared with this most pure and spirituall ioy which abideth in all holy perfection for euer What is all earthly honour and all worldly ensignes