This is performed when as any one by the instinct of the holy Ghost doth purpose will desire and endeauour to relinquish his former sinnes and to become a new man Psal. 119.112 I haue applied my heart to fulfill thy statutes alway euen vnto the ende 1. Ioh. 3.3 Act. 11.23 Who when he was come and had seene the grace of God was glad and exhorted all that with purpose of heart they would cleane vnto the Lord. The fruit of Repentance is a Christian conuersation wherein are brought forth fruits worthie amendment of life Matth. 3.8 Bring yee therefore forth fruits worthie of repentance A Christian conuersation is such a course of life whereby we following Christs example doe by him performe new obedience to God Math. 11.29 Take my yoke on you and learne of me that am meeke and lowly in heart and ye shall finde rest vnto your soules 1. Pet. 4.1 For as much as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde which is that he which hath suffered in the flesh hath ceased from sinne 1. Pet. 2.21 For hereunto are ye called for Christ also suffered for vs leauing vs an ensample that we should follow his steps 1. Pet. 3.10 11. If any man long after life and to see good daies let him refraine his tongue from euill and his lippes that they speake no guile Let him eschew euill and doe good let him seeke peace and follow after it There are two parts of new obedience the deniall of our selues and the profession of Christ. Math. 16.24 If any man will follow me let him forsake himselfe take vp his crosse and follow me The deniall of our selues consisteth partly in Christian warrefare partly in the patient bearing of affliction CHAP. 40. Of Christian warfare CHristian warfare is concerning the right way of fighting in the spirituall battell The partes thereof are the preparation to battell and the combate it selfe To the preparation we must vse the complet armour of God Eph. 6.13 For this cause take vnto you the whole armour of God that yee may be able to resist in the euill day and hauing finished all things stand fast The parts hereof are especially sixe I. Trueth II. Iustice. III. Euangelicall obedience IV. Faith V. The word of God VI. Continuall and feruent prayer with watching Eph. 6.14 Stand therefore and your loynes girded about with veritie and hauing on the brestplate of righteousnesse 15. And your feete shodd with the preparation of the Gospell of peace 16. Aboue all take the sheild of faith wherwith ye may quench all the fierie dartes of the wicked 17. And take the helmet of saluation and the sword of the spirit which is the word of God 18. And praie alwaies with all manner praier and supplication in the spirit and watch thereunto with all perseuerance and supplication for all Saints 1. Pet. 5.8 Be sober and watch for your aduersarie the deuill as a roaring lyon walketh about seeking whome hee may deuoure The combate is a mutuall conflict of them that fight spiritually The warriours are the tempter and the Christian souldier Ephes. 6.12 For we werestle not against flesh and blood but against principalities against powers and against the wordly gouernours the princes of the darkenesse of this world against spirituall wickednesses which are in high places The Tempter is the prince or his helpers The prince is Satan and his angels which are spirituall wickednesses in high things His helpers are the flesh and the world The conflict of all these is temptation whereby man is prouoked to cōmit such wickednes as is hurtfull to the saluation of his soule 1. Pet. 2.11 Dearly beloued I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule In the Souldier two things are to be considered his resisting and his fall Resistance is an action whereby the souldier doth withstand temptation through grace working inwardly in him 1. Ioh. 2.14 I write vnto you babes because ye haue knowne the father I haue written to you fathers because ye haue known him that is from the beginning I haue written to you yong men because ye are strong and the word of God abideth in you and ye haue ouercome the wicked 1. Pet. 5.8 Eph. 6.16 Psal. 91.13 Thou shalt walke vpon the lyon and aspe the young lyon and the dragon shalt thou tread vnder feete To confirme this these preseruatiues which follow are very necessarie I. When thou art tempted to sinne doe not onely abstaine from it but earnestly loue and followe after the contrarie Ioh. 8.44 II. Neuer yeeld or consent to Satans wordes whether he speake the truth accuse falsely or flatter dissemblingly Ioh. 8.44 Yee are of your father the deuil and the lusts of your father ye will doe he hath beene a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof Mark 1.24 And cried with a loud voice and said What haue I to do with thee Iesus the sonne of the most high God And Iesus said Hold thy peace and come out of him Act. 16.17 Shee followed Paul and vs and cried saying These men are the seruants of the most high God which shewe vnto vs the waie of saluation c. August Serm. 241. III. One temptation is to be looked for after another and then especially when our enemie after he hath set his snares is at rest for the deuill neuer maketh an ende of his malice 1. Pet. 5.8 The fall is whereby the souldier through infirmitie fainteth being subdued by the power of the enemie Gal. 6.1 Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy selfe least thou also be tempted To this appertaineth the spirituall remedie A remedie is a thing hauing aptnesse to restore him which is fallen to his former estate Gal. 6.1 And here two things must alwaies be thought on I. If there be a willing mind euery one is accepted for that grace which he hath not for that which he hath not 2. Cor. 8.12 For if there be first a willing mind it is accepted according to that a mā hath not according to that he hath not II. In all these things whosoeuer will lead a godly life in Christ the power of God is to be made perfect through their infirmitie 2. Cor. 12.9 And hee said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse very gladly therefore will I reioice rather in mine infirmities that the power of God may dwell in me 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions in anguish for Christs sake for when I am weake then am I strong CHAP. 41. Of the first Assault ASsaults are threefold The first is about the
the foole whereof the scripture often speaketh is the vngodly person that maketh no conscience of any sinne And indeede such an one is the most sensles foole of all He that shall euer and anon be casting himselfe into the fire and water and run vpon dangerous places to breake his legges armes necke and further shal take pleasure in doing all this is either a foole or a mad man Now the vngodly man as oft as he sinneth he endeuoureth as much as in him lieth to pitch his soule into hell and whereas he taketh pleasure in sinne he sports himselfe with his owne destruction Furthermore the man fearing god must haue two things in his heart a perswasion of Gods presence and Awe The perswasion of Gods presence is whereby a man is continually resolued that whersoeuer he is he standeth before God who doth see eueÌ„ into the secrets of his heart This was in Cornelius Now therfore saith he we are in gods presence to heare all things that are commanded thee of God Awe in regard of God is that whereby a man behaueth himselfe reuerently because he is in Gods presence Awe is either in regard of sinne or of chastisements Awe in respect of sinne is when one is afraid to sinne fearing not so much the punishment as sinne it selfe because it is sinne For he feareth God indeed which is of this minde that if there were no Iudge to condemne him no hel to torment him no deuil nor conscience to accuse him yet hee would not sinne because Gods blessed Maiestie is by it offended and displeased and if hee had it in his choice whether he would sinne or loose his life he had rather die theÌ„ willingly and wittingly sinne against God This awe being in Ioseph was the cause that moooued him not to commit folly with Putiphars wife How then saith he can I doe this great wickednes and sinne against God Awe in chastisements is when one humbleth himselfe vnder the mightie hand of God with all meekenes and patience when God laieth his hand on him more or lesse When Shemi came foorth and cursed Dauid and flung stones at him what did he truely he stood in awe of God and therefore said What haue I to doe with you ye sonnes of Zeruiah for hee curseth euen because the Lord hath bidden him curse Dauid who dare then say Wherefore hast thou done so When a man is thus made wise that is righteous and fearing God he is so guided by the spirit of feare that he can not but speake wisely Salomon saith The lippes of the righteous know what is acceptable but the mouth of the wicked speaketh froward things And againe The heart of the wise guideth the mouth wisely Contrarie to this is fonde and foolish talke an example hereof we haue in Luke where Pilate wanting the feare of God saith I finde no fault in Christ let vs therefore chastise him and send him away Whereas he ought to haue reasoned thus I finde no fault in him therefore let vs send him away without chastisement CHAP. V. Of Truth and of Reuerence in speech TRuth of speech is a vertue whereby a man speaketh as he thinketh and so consequently he speaketh as euery thing is so farre forth as possibly he can It is made a note of a righteous man to speake the truth from the heart and they that deale truly are Gods delight This is alwaies required in all our doctrines accusations defences testimonies promises bargainings counsels but especially in Iudges and Magistrates sitting on iudgement seat because then they stand in Gods stead who is truth it selfe To this place belongeth Apologie which is when a Christian called before a Magistrate and straightly examined of his religion confesseth Christ boldly and denieth not the truth Contrarie to this is lying cogging glosing smoothing dissembling as for example Gehazi after he had receiued money and garments of Naaman the Syrian against Elishas will he went and stood before his master who said vnto him Whence commest thou Gehazi who making it nothing to lie for a vantage smoothed it ouer finely and said Thy seruant went no whither To the like effect and purpose report is made of a rich man that had two chests the one whereof he calleth all the world the other his friend In the first he putteth nothing in the second he putteth all his substance When his neighbour came to borrow money he vseth to answer truly I haue neuer a pennie in all the world meaning his emptie chest but I will see saith he what my friend can doe looking thereby for interest by the money out of his other chest This vice is very common and it is a rare thing to finde a man that maketh a conscience of a lie Lying is when a man speaketh otherwise then the truth is with a purpose to deceiue Here note that there is great difference betweene these two speeches It is an vntruth and It is a lie The first may be vsed when a man speaketh falshoods But in vsing the second we must be heedie and sparing for when a man is chalenged for a lie three things are laid to his charge I. That he speaketh falsly II. That he is willing to doe so III. That he hath a desire and purpose to deceiue Quest. Whether may not a man lie if it be for the procuring of some great good to our neighbour or to the whole countrey where we are Ans. No Reasons are these I. Lying is forbidden as an abomination to the Lord. II. We are not to doe any euill that good may come thereof III. He which lieth in so doing conformeth himselfe to the deuil who is a lier and the father thereof Obiect I. Such lying is for our neighbours good and not against charitie Ans. No for charitie reioyceth in the truth Obiect II. The holy Scriptures haue mentioned the lies of the Patriarkes Ans. We must not liue by examples against rules of Gods word Obiect III. Rahab and the midwiues of Egypt in sauing the spies and in preseruing the Israelites infants vsed lying and are commended for their facts Ans. They are commended for their faith not for their lying The workes which they did were excellent works of mercie and theâ—efore to be allowed and the doers failed onely in the manner of performing them As truth is required in speech so also reuerence to God and man Reuerence to God is when we so speake of God and vse his titles that we shew reuerence our selues and more reuerence in others If thou wilt not keepe saith the Lord and doe all the wordes of this law that are written in this booke and feare the glorious and fearefull name THE LORD THY GOD then the Lord will make thy plagues wonderfull Here take heede of all maner of blaspheming which is when men vse such speeches of God as doe either detract any thing from his Maiestie or ascribe any thing to him
people receiued the wretched and abhominable doctrine of the church of Rome And not many yeares after when it pleased God to bring againe the light of his glorious Gospel by our gracious Prince the same people turned from poperie and embraced the true religion againe And thus with the Iewes one while they crie Hosanna to Christ and receiue his Gospel and shortly after they crie Crucifie him crucifie him by embracing idolatrous poperie Let vs therefore learne in the feare of God by the ficklenes of the Iewesâ— that sing two contrarie songs in so short a space to acknowledge our inconstancie and weaknes in the matter of religion whereby if God leaue vs 〈…〉 â—itle to our selues we shall straightway forsake Christ his Gospel and all Tâ—â—â—â—â—ch of the accusation Now followeth Christs examination before â—oâ—â—â—us Pilate for when the Iewes had thus falsly accused him then Pontius Pilate tooke him and brought him into the common hall and asked him this question Art thou the King of the Iewes Now Christ beeing thus examined made as Paul also testifieth a good confession The summe thereof stands in foure heads The first is that he confesseth himselfe to be a King not such an one as they accused him to be yet a true King Whence we may learne diuers instructions first that euery Christian man in the midst of his miserie and affliction hath one that is most sufficient euery way to defend him against all his enemies the world the flesh and the deuill For this King can doe whatsoeuer he will and therefore when the legion of deuills would enter into a herd of swine they could not without his leaue And when the Centurions daughter was dead he but spake the word and shee arose And when Lazarus was dead and had lien in the graue foure daies he but saide Lazarus come forth and he came forth bound hand and foote Yea euen hell and death giue place to his word and nothing can resist his power And therefore he that is a true member of Christ needes not to feare any enemies be they neuer so great or so many And againe as Christ is able so is he readie and willing to saue and defend all that beleeue in him For he it is that gaue his life for his subiects which no King would doe and shedde his blood for their redemption which he would neuer haue done if he had not desired their saluation Secondly whereas Christ is a mightie King which can doe whatsoeuer he will let all such among vs that haue hitherto liued in ignorance and by reason of ignorance liue in their sinnes at length begin to come vnto him and doe him homage and with penitent hearts fall downe before him otherwise if they continue in their old rebellions let them know whatsoeuer they be high or low that he hath a rod of iron in his hand to bruise them in pieces their soules shall smart for it as both Pilate Caiphas and the rest of the Iewes were with a full cup rewarded for crucifying the Lord of life And if Christ cannot draw thee in this life from thy crooked waies be sure at the houre of death he will breake thee in pieces like a potters vessell This must we learne in regard of the first point that he said plainely He was a King Now follows the second part of his confession namely that his kingdome was not of this world Where he sets downe what kinde of King he is he is no earthly king his kingdome stands not in the power of men nor in earthly and outward gouernment but his kingdome is spirituall and his gouernment is in the very hearts and consciences of men His kingdome is not outward to be seene of men but inward in the heart and â—oule and therefore it is onely begunne in this life and is continued and accomplished in the world to come in the kingdome of glorie where Christ shall be all in all in the hearts and consciences of all the Elect. Now then if this be so howsoeuer Satan haue heretofore raigned in vs and made our hearts as it were his pallaces yet now let vs prepare a roome for Christ that he may come and dwell in vs let him rule our hearts wills and affections that they may become conformable to his will let vs resigne our selues wholly to be ruled by him that his spirituall kingdome may be in vs. This kingdome in the heart and conscience is the pearle and hidde treasure which when a man findeth he sells all that he hath and buieth it Let vs therefore in the feare of God esteeme it as the most pretious thing that may be and so liue in this world as that Christ may rule inwardly in vs by his word and spirit And againe seeing this regiment of Christ is heauenly and the full manifestation of it is reserued till the life to come we must therefore vse this world and all things in it as honour wealth ease and libertie as though we vsed them not As a trauailer vseth his staffe in his iourney as long as it doth further him so long he will carrie it with him but when it hindereth him then he casts it away so must we vse the things of this life namely as long as they are helps to further and make vs fitte for the kingdome of heauen but if they be any hinderance to this spirituall regiment of Christ we must renounce them and cast them away be they neuer so pretious to vs. The third point of Christs confession is concerning the meanes whereby he gouerneth his kingdome I came saith he into this world to beare witnesse of the truth that is to preach the Gospell and doctrine of saluation and hereby he teacheth that the outward administration of his kingdome stands specially in the preaching of the word which is a principall ordinance of his seruing to gather his Church from the beginning of the world to the ende thereof And for this cause he hath in all ages set apart chosen ministers for the publishing of the doctrine of the Gospell And hence it is manifest that the gift of prophecie is the greatest gift that God bestowes on his Church for the building thereof And therfore it ought to be most highly esteemed as a most pretious iewell And for this cause also the schooles of learning are to be reuerenced maintained all other meanes vsed for the furthering of them because they are vnder God the fountaines and welsprings of this gift of prophecie The last point is concerning the subiects of Christs kingdome expressed in these words They which are of the truth heare my voice In which he sets down the true marke of his seruants and subiects that they are hearers of that heauenly and sauing word which he reuealed from the bosome of his father It may be alleadged the most wicked men vpon earth yea the deuils themselues may be hearers of the truth of Christ. Ans. There be
parts his foreknowledge and his counsell The foreknowledge of God is that by which he most assuredly foreseeth all things that are to come Act. 2.23 Him haue ye taken by the hands of the wicked beeing deliuered by the determinate counsell and foreknowledge of God and haue crucified and slaine Rom. 8. Those things which he knew before he also predestinated to be made like to the image of his sonne This is not properly spoken of God but by reason of men to whome things are past or to come The counsell of God is that by the which he doth most straightly perceiue the best reason of all things that are Prov. 8. 14. I haue counsell and wisdome I am vnderstanding and I haue strength The will of God is that by the which he both most freely and iustly with one act willeth all things Rom. 9. 18. He hath mercie on whom he will and whom he will hardeneth Eph. 1.5 Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will Iam. 4. 15. For that which you should say if the Lord will and we liue we will doe this or that God willeth that which is good by approouing it that which is euill in as much as it is euill by disallowing and forsaking it And yet he voluntarily doth permit euill because it is good that there should be euill Act. 14.16 Who in time past suffered all the Gentiles to walke in their owne waies Psal. 81.12 So I gaue them vp to the hardnes of their heart and they haue walked in their owne counsels The will of God by reason of diuers obiects hath diuers Names and is either called Loue and Hatred or Grace and Iustice. The Loue of God is that by the which God approoueth first himselfe and then all his creatures without their desert and theÌ„ doth take delight 1 Ioh. 4. 16. God is loue and who so remaineth in loue remaineth in God and God in him Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne c. Rom. 5.8 God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs. The Hatred of God is that by the which he disliketh and detesteth his creature offending for his fault 1. Cor. 10.5 But many of them the Lord misliked for they perished in the wildernes Psal. 5. 5. Thou hatest all the workers of iniquitie Psal. 44.8 Thou hast loued iustice and hated iniquitie The Grace of God is that by which he freely declareth his fauour to his creatures Rom 11.6 If it be of grace it is no more of workes otherwise grace is not grace but if it be of workes it is no more grace Tit. 2. 11. The sauing grace of God shined to all men teaching vs to denie impietie c. The Grace of God is either his Goodnes or his Mercie The Goodnes of God is that by which he beeing in himselfe absolutely good doth freely exercise his liberalitie vpon his creatures Matth. 19.17 Why callest thou me good there is none good but one euen God Math. 5. 45. He maketh his sunne to shine vpon the good and bad and he raineth vpon the iust and vniust Gods mercie is that by which he freely assisteth all his creatures in their miseries Esai 30. 18. Yet will the Lord waite that he may haue mercie vpon you Lament 3.22 It is the Lords mercies that we are not consumed because his compassions faile not Exod. 39.19 I take pitie on whome I take pitie and am mercifull on whome I am mercifull Gods Iustice is that by which he in all things willeth that which is iust Psal. 10. The iust Lord loueth iustice Psalm 5.4 For thou art not a God that loueth wickednesse Gods iustice is in word or deede Iustice in word is that truth by which he constantly and indeede willeth that which he hath â—aid Rom. 3.4 Let God be true and euery man a lyar Matth. 24.25 Heauen and earth shall passe away but my word shall not passe away Hence it is that God is iust in keeping his promise 1. Ioh. 1.9 If we confesse our sinnes God is faithfull and iust to forgiue our sinnes 2. Tim. 4. 8. Henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous Iudge shall giue me at that day Iustice indeede is that by which he either disposeth or rewardeth Gods disposing iustice is that by which he as a most free Lord ordereth rightly all things in his actions Psal. 45.17 The Lord is righteous in al his waies Gods rewarding iustice is that by which he rendreth to his creature according to his worke 2. Thess. 1.6 It is iustice with God to render affliction to such â—â— afflict you but to you which are afflicted releasing with vs. 1. Pet. 1.17 Therefore if you call him Father which without respect of person iudgeth according to euery worke passe the time of your dwelling here in feare Ierem. 51. 56. The Lord that recompenseth shall surely recompence The Iustice of God is either his Gentlenes or Anger Gods Gentlenes is that by which he freely bestoweth vpon his creature a reward 2. Thess. 1. 5. Which is a token of the righteous iudgement of God that ye may be counted worthie the kingdome of God for the which yee also suffer Matth. 10. 41 42. He that receiueth a Prophet in the name of a Prophet shall haue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And whosoeuer shall giue vnto one of these little ones to drinke a cup of cold water onely in the name of a Disciple verely I say vnto you he shall not loose his reward Gods Anger is that by which he punisheth the transgression of his creature Rom. 1.18 For the wrath of God is reuealed from heauen against all vngodlines and vnrighteousnes of men which withhold the truth in vnrighteousnes Ioh. 3.36 He that obeyeth not the Sonne shal not see life but the wrath of God abideth on him Thus much concerning the will of GOD. Now followeth his omnipotencie Gods omnipotencie is that by which he is most able to performe euery worke Math. 19.29 With men this is impossible with God all things are possible Some things notwithstanding are here to be excepted First those things whose action argueth an impotencie as to lie to denie his word Titus 1. 2. which God that cannot lie hath promised 2. Tim. 2. 13. He cannot denie himselfe Secondly such things as are contrarie to the Nature of God as to destroy himselfe and not to beget his Sonne from eternitie Thirdly such things as imploy contradiction For God cannot make a trueth false or that which is when it is not to be Gods power may be distinguished into an absolute and actuall power Gods absolute power is that by which he can doe more then he either doth or will doe Matth. 3.9 I say vnto
day wherein my mother bare me be blessed v. 13. Cursed be the man that shewed my father saying a man child is bornâ— vnto thee and comforted him v. 18. How is it that I came forth of the wombe to see labour sorrow that my daies should be consumed with shame II. Tempting of God when such as distrust or rather contemne him seeke signes of Gods trueth and power Matth. 4.7 Thou shalt not tempt the Lord thy God 1. Corinth 10.6 Neither let vs tempt God as they tempted him and were destroyed by serpents v. 10. Neither murmure ye as some of theÌ„ murmured and were destroyed of the destroyer III. Desperation Gen. 4. 13. Mine iniquity is greater then can be pardoned 1. Thes. 4. 13. Sorrow ye not as they which haue no hope IV. Doubtfulnes concerning the trueth of Gods benefits present or to come Psal. 116.11 I said in mine hast all men are lyers II. Confidence in creatures whether it be in their strength as Ierem. 17.5 Cursed is the man that hath his confidence in man and maketh flesh his arme but his heart slideth from the Lord. Or riches Matth. 6.24 Ye cannot serue God and riches Eph. 5.5 No couetoâ—s person which is an idolater hath inheritance in the kingdome of Christ and of God Or defenced places Iere. 49. 16. Thy feare the pride of thine heart hath deceiued thee that thou dwellest in the clefts of the Rocke and keepest the height of the hill though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord. Or pleasure and dainties to such their bellie is their God Phil. 3. 14. Or in physitians 2. Chron. 6. 12. And Asa in the nine and thirtieth yeare of his raigne was diseased in his feete and his disease was extreame yet he sought not the Lord in his disease but to the Physitians Briefly to this place principally may be adioyned that diuelish confidence which Magitians and all such as take aduise at them doe put in the diuell and his workes Leuit. 20. 6. If any turne after such as worke with spirits and after soothsayers to goe a whoring after them then will I set my face against that person and will cut him off from among this people III. The loue of the creature aboue the loue of God Math. 10.37 Hee that loueth father or mother more then me is not worthie of me and he that loueth sonne or daughter more then me is not worthy of me Iohn 12. 43. They loued the praise of man more then the praise of God To this belongeth selfe-loue 2. Tim. 3.2 IV. Hatred and contempt of God when man flieth from God and his wrath when he punisheth offences Rom. 8.7 The wisdome of the flesh is enmitie with God Rom. 1. 30. Haters of God doers of wrong V. Want of the feare of God Psal. 36.1 Wickednes saith to the wicked man euen in mine heart that there is no feare of God before their eyes VI. Feare of the creature more then the Creator Rev. 21.8 The fearefull and vnbeleeuing shall haue their part in the lake which burneth with fire and brimstone Matth. 10.28 Feare not them which kill the bodie but feare him that can cast both bodie and soule into hell fire Ierem. 10.2 Be not afraid of the signes of heauen though the heathen be afraid of such VII Hardnes of heart or carnall seruice when a man neither acknowledging Gods iudgements nor his owne sinnes dreameth he is safe froÌ„ Gods vengeance and such perils as arise from sinne Rom. 2.5 Thou after thine hardnesse and heart that can not repent heapest to thy selfe wrath against the day of wrath Luk. 21.34 Take heede to your selues least at any time your hearts be oppressed with surfetting and drunkennes and cares of this life and least that day come on you as vnawares These all doe ioyntly ingender pride whereby man ascribeth all he hath that is good not to God but to his owne merit and industrie referring and disposing them wholly vnto his owne proper credit 1. Cor. 4.6 That ye might learne by vs that no man presume aboue that which is written that one swell not against another for any mans cause vers 7. For who separateth thee or what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it Gen. 3.5 God doth know that when yee shall eate thereof your eyes shall be opened and ye shall be as Gods knowing good and euill The highest stayre of prides ladder is that fearefull presumption by which many clime rashly into Gods seate of maiestie as if they were gods Act. 12. 22 23. The people gaue a shout saying The voyce of God and not of man but immediately the Angel of the Lord smote him because he gaue not glorie vnto God so that he was eaten vp of wormes and gaue vp the ghost 2. Thess. 2.4 Which is an aduersarie and exalteth himselfe against all that is called God or that is worshipped so that he doth sit as God in the temple of God shewing himselfe that he is God CHAP. 21. Of the second Commandement HItherto haue we entreated of the first Commandement teaching vs to entertaine in our hearts and to make choice of one onely God The other three of the first Table concerne that holy profession which we must make towards the same God For first it is necessarie to make choyce of the true God Secondly to make profession of the same God In the profession of God we are to consider the parts thereof and the time appointed for this profession The parts are two The solemne worship of God and the glorifying of him The second Commandement describeth such holy and solemne worship as is due vnto God The words of the Commandement are these Thou shalt make thee no grauen image neither any similitude of things which are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth thou shalt not bow downe to them neither serue them for I am the Lord thy God a iealous God visiting the iniquitie of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me and shew mercie vnto thousands vpon them that loue me and keepe my Commandements The Resolution Thou shalt not make This is the first part of the commandement forbidding to make an idol Now an idol is not onely a certaine representation and image of some fained God but also of the true Iehouah The which may be prooued against the Papists by these arguments The first is Deut. 4.15 16. Take therfore good heede vnto your selues for yee saw no image in the day that the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image or representation of any figure whether it be the likenesse of male or female Out of the words vttered by
by which the sillie and ignorant people are notably deluded As for that other part of Astrology concerning natiuities reuolutions progressions directions of natiuities as also that which concerneth election of times the finding againe of thinges lost it is very wicked and it is probable that it is of the same brood with implicite and close Magique My reasons are these I. The word of God reckoning Astrologers amongst Magitians adiudgeth them both to one and the same punishment II. But the Astrologer saith he foretelleth many things which as he said come so to passe be it so But howe I demaund and by what meanes He saith by arte but that I denie For the precepts of his arte will appeare to such as read them not with a preiudicate affection very ridiculous VVhence then I pray you doth this curious diuiner foreshew the trueth but by an inward secret instinct from the diuell This is Augustines opinion in his 5. booke and 7. chapt of the Citie of God If we weigh all those things saith he we will not without cause beleeue that Astrologers when they doe wonderfully declare many truths worke by some secret instinct of euill spirits which desire to fill mens braines with erronious and daungerous opinions of starrie destinies and not by any arte deriued from the inspection and consideration of the Horoscope which indeed is none XII Popish consecration of water and salt to restore the minde vnto health and to chase away diuels The reformed Missal pag. 96. XIII To make iests of the Scripture phrase Esai 66.2 I will looke euen to him that is poore and of a contrite spirit and which trembleth at my wordes We haue an example of such scoffing in the Tripart hist. chapter 36. booke 6. The heathen did grieuously oppresse the Christians and inflicted sometimes vpon their bodies corporall punishments The which when the Christians signified vnto the Emperour he disdained to assist them and sent them away with this scoffe You are to suffer iniuries patiently for so are ye commanded of your God XIIII Lightly to passe ouer Gods iudgements which are seene in the world Matth. 26.34 Verily verily I say vnto thee this night before the cocke crow thou shalt denie me thrise vers 35. Peter said vnto him Though I should die with thee I will not denie thee Luk. 13.1,2,3 There were certaine men present at the same season that shewed him of the Galileans whose blood Pilate had mingled with their owne sacrifices And Iesus answered and said vnto them Suppose ye that these Galileans were greater sinners then all the other Galileans because they haue suffered such things I tell you nay but except ye amende your liues ye shall likewise perish XV. A dissolute conuersation Matth. 5. 16. Let your light so shine before mē that they seeing your good workes may glorifie your Father which is in heauen 2. Sam. 12.14 Because that by this deede thou hast made the enemies of the Lord to blaspheme the child that is borne vnto thee shall surely die The affirmatiue part In all things giue God his due glorie 1. Cor. 10.13 To this appertaine I. Zeale of Gods glorie aboue all things in the world besides Numb 25.8 When Phineas the sonne of Eleazer saw it he followed the man of Israel into his tent and thrust them both through to wit both the man of Israel and the woman through hir bellie Psal. 69.22 The zeale of thine house hath eaten me vp and the reproches of the scornefull haue fallen vpon me II. To vse Gods titles onely in serious affaires and that with all reuerence Deut. 28.58 If thou wilt not keepe and doe all the words of this law that are written in this booke and feare this glorious and fearefull name THE LORD THY GOD. Rom. 9.5 Of whome are the fathers and of whome concerning the flesh Christ came who is God ouer all blessed for euer Amen III. An holy commemoration of the creature whereby we in the contemplation and admiration of the dignitie and excellencie thereof yeeld an approbation when we name it and celebrate the praise of God brightly shining in the same Psal. 64.9,10 And all men shall see it and declare the worke of God and they shall vnderstand what he hath wrought but the righteous shall be glad in the Lord and trust in him and all that are vpright of heart shall reioyce Luke 2. 18,19 And all they that heard it wondered at the things that were told them of the shepheards but Marie kept all these things and pondered them in her heart Ierem. 5.12 Feare ye not me saith the Lord or will ye not be afraid at my presence which haue placed the sands for the bounds of the seas by the perpetuall decree that it cannot passe it and though the waues thereof rage yet can they not preuaile though they rore yet can they not passe ouer IV. An oth in which we must regard 1. How an oth is to be taken 2. How it is to be performed In taking an oth foure circumstances must be obserued I. The matter or parts of an oth the parts are in number foure 1. Confirmation of a truth 2. Inuocation of God alone as a witnesse of the truth and a reuenger of a lie 3. Confession that God punisheth periurie when he is brought in as a false witnesse 4. An obligation that we will vndergoe the punishment at Gods hand if we performe not the condition II. The forme We must sweare 1. truly least we forsweare 2. Iustly least we commit impietie 3. In iudgement for feare of rashnes Ierem. 4.2 Thou shalt sweare the Lord liueth in truth in iudgement and righteousnes Esa. 48. 1. Which sweare by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnes c. Therefore the oth of drunken furious and franticke men also othes of children they doe not impose an obseruation of them but by law are no othes III. The ende namely to confirme some necessarie truth in question Hebr. 6. 16. Men sweare by him that is greater then themselues and an oth for confirmation is among them an end of all strife I call that a necessarie truth when some doubt which must necessarily be decided can none other way be determined then by an oth as when Gods glorie our neighbours bodie or goods or the credit of the partie for whom the oth is ministred are necessarily called into question Rom. 1.9 God is my witnes whom I serue in my spirit in the Gospel of his Sonne that without ceasing I make mention of you 2. Cor. 1. 23. I call God for a record into my soule that to spare you I came not as yet vnto Corinth IV. The diuers kinds or sorts of othes An oth is publike or priuate Publike when the Magistrate without any peril to him that sweareth doth vpon iust cause exact a testimonie together with an oth A priuate oth is which two or more take priuately This so
hereby confuted otherwise in respect of the diuers estate and condition of men sinnes are either veniall or mortall Veniall they are to the elect whose sinnes are pardonable in Christ but to the reprobate all sinnes are mortall Neuertheles we holde not all sinnes equall but that they are greater or lesse according to the diuersitie of obiects and other circumstances Thus much of sin in generall nowe we come to the parts of it The first sin of all that euer was in man is the sinne of Adam which was his disobedience in eating the forbidden fruite In handling whereof sundrie points are to bee opened but let vs begin with the causes thereof The outward efficient cause was the deuill And though he bee not named by Moses in the historie of the fall yet that is not to trouble vs for wee must not conceiue otherwise of the serpent then of the instrument and mouth of the deuill For it is not likely that it beeing a bruite creature should be able to reason and determine of good and euill of trueth and falshood Nowe in this temptation the deuill shewes his malice and his fraud His malice in that whereas he cannot ouerturne God himselfe yet he labours to disturbe the order which he hath set downe in the creation and especially the image of God in the most excellent creatures on earth that they may be in the same miserable condition with himselfe His fraud first in that he begins his temptation with the woman being the weaker person not with the man which course he still continues as may appeare by this that more women are intangled with witchcraft and sorcerie then men Secondly he shewes his fraude in that he proceeds very slily and intangles Eve by certaine steppes and degrees For first by moouing a question he drawes her to listen vnto him and to reason with him of Gods commandement Secondly he bringes her to looke vpon the tree and wishly to viewe the beautie of the fruite Thirdly he makes her to doubt of the absolute truth of Gods word and promise and to beleeue his cōtrarie lies Fourthly hauing blinded her minde with his false perswasions shee desires and lustes after the forbidden fruit and therevpon takes it eates it and giues it to her husband The inward cause was the wil of our first parents euen in the testimonie of their owne consciences as Salomon saith This haue I found that God made man righteous but they haue found many inuentions But it may be obiected that if Adam were created good he could not be the cause of his owne fall because a good tree cannot bring forth euill fruit Answer Freedome of wil is fourefold I. freedome to euil alone this is onely in wicked men and angels and is indeed a bondage the second is freedome to good alone and that is in God and the good Angels by Gods grace the third is freedome to good in part ioyned with some want of libertie by reason of sinne and this is in the regenerate in this life the fourth is freedom either to good or to euill indifferently And this was in Adam before his fall who though he had no inclination to sinne but onely to that which was acceptable to God yet was he not bound by any necessitie but had his libertie freely to choose or refuse either good or euil And this is euident by the very tenour of Gods commandement in which he forbids Adam to eate the forbidden fruit and thereby shewing that hee beeing created righteous and not prone to sinne had power to keepe or not to keepe the commandement though since the fall both hee and wee after him cannot but sinne Wherefore Adam beeing allured by Satan of his owne free accord changed himselfe and fell from God Nowe then as the good tree chaunged from good to euill brings forth euill fruite so Adam by his owne inward and free motion changing from good to euil brings forth euill As for God he is not to be reputed as an author or cause any way of this sinne For he created Adam and Eue righteous indued them with righteous wills and he told them what he would exact at their hands and what they could performe yea he added threatnings that with the feare of daunger he might terrifie them from sinne Some may say whereas God foresaw that Adam would abuse the libertie of his will why would he not preuent it Answ. There is a double grace the one to be able to will and doe that which is good the other to be able to perseuere in willing and doing the same Nowe God gaue the first to Adam and not the second And he is not to be blamed of vs though he confirmed him not with new grace for he is debter to no man to giue him so much as the least grace whereas he had alreadie giuen a plentifull measure thereof to him And God did hold backe to conferre any further grace vpon iust grace I. It was his pleasure that this fact should be an occasion or way to exercise his mercie in the sauing of the Elect and his iustice in the deserued condemnation of impenitent sinners And vnlesse Adam had fallen for himselfe and others there should haue beene found no miserie in men on whome God might take pitie in his Sonne nor wickednesse which he might condemne and therefore neither manifestation of iustice nor mercie II. Againe it was the will of God in part to forsake Adam to make manifest the weaknes that is in the most excellent creatures without the speciall and continuall assistance of God III. There is a double libertie of will one is to will good or euill this belongs to the creature in this world and therefore Adam receiued it The other is to will good alone This he wanted because it is reserued to the life to come And though he knew no cause of this dealing of God yet is it one steppe to the feare of God for vs to hold that good and righteous which he appointeth or willeth and not to square the workes and iudgements of God by our crooked reason And yet to come to reason it selfe Who can here complaine of God Can the deuill but God did not cause him to tempt or deceiue our first parents Can Adam and Eue but they fell freely without any motion or instigation from God and their owne consciences accused them for it Can the posteritie of Adam but the Elect receiue more in Christ then they lost in Adam and the reprobate ouerwhelmed with the burden of their owne sinnes and thereupon receiuing nothing but due and deserued damnation can not finde fault But some may further replie and say he that foreseeth an euill and doth not preuent it is a cause of it but God did foresee the fall of man and did not preuent it Answ. The rule is generally true in man that the foreseer of an euill not preuenting it is in some sort a doer of it for it is the
man but as Christ himselfe with a pure heart according as Paul teacheth me putting my trust in God of him seeke my reward Moreouer there is not a good deede done but mine heart reioyceth therein yea when I heare that the word of God is preached by you and see the people turne vnto God I consent to this deede my heart breaketh out in me yea it springeth and leapeth in my breast that God is honoured and in my heart I do the same that you doe with the like delectation and feruency of spirit Now he that receiueth a Prophet in the name of a prophet receiueth a prophets reward that is hee that consenteth to the deede of a prophet and maintaineth it the same hath the spirit and earnest of euerlasting life which the prophet hath and is elect as the prophet is Now if we compare worke to worke there is a difference betwixt washing of dishes and preaching the word of God but as touching to please God none at all For neither that nor this pleaseth God but as farre forth as God hath chosen a man and hath put his spirit in him and purified his heart by faith and trust in Christ. As the scriptures call him carnall which is not renued by the spirit and borne againe in Christs flesh all his works like euen the very motions of his heart mind as his learning doctrine and contemplation of hie things his preaching teaching and studie in the scripture building of Churches founding of Colledges giuing of almes and whatsoeuer he doeth though they seeme spiritual after the law of God neuer so much So contrariwise hee is spirituall which is renued in Christ and all his workes which spring from faith seeme they neuer so grosse as the washing of the disciples feete done by our Sauiour Christ Peters fishing after the resurrection yea deedes of matrimony are pure spirituall if they proceede of faith and whatsoeuer is done within the lawes of god though it be wrought by the body as the wiping of shoes and such like howsoeuer grosse they appeare outwardly yet are sanctified Timoth. What bee the speciall things in which you leade your conuersation Euseb. One thing is the reading of the scripture Timoth. It is dangerous to read the scriptures you that haue no learning may easily fall into errors and heresies Euseb. As he which knoweth his letters perfectly and can spell cannot but read if he be diligent and as he which hath cleere eies without impediment or let and walketh thereto in the light and open day cannot but see if hee attend and take heede euen so I hauing the profession of my Baptisme onely written in my heart and feeling it sealed vp in my conscience by the holy Ghost cannot but vnderstand the scripture because I exercise my selfe therein and compare one place with another and marke the manner of speech and aske here and there the meaning of a sentence of them that bee better exercised then I for I feele in my heart and haue a sensible experience of that inwardly which the spirit of God hath deliuered in the scriptures So that I find mine inward experience as a commentarie vnto me Timoth. We are all baptized belike then we shall all vnderstand the Scripture Euseb. But alas very fewe there be that are taught and feele their ingrafting into Christ their iustification their inward dying vnto sinne and liuing vnto righteousnesse which is the meaning of their Baptisme And therefore we remaine all blind generally as well the great Rabbins which brag of their learning as the poore vnlearned lay man And the scripture is become so darke vnto them that they grope for the doore and can finde no way in and it is become a maze vnto them in which they wander as a mist or as as wee say led by Robbin goodfellow And their darknes cānot comprehend the light of the Scriptures but they read them as men doe tales of Robbin hood as riddles or as olde Priests read their Ladies Mattins which they vnderstoode not And vntill a man be taught his Baptisme that his heart feele the sweetnes of it the scriptures are shut vp from him and so darke that hee could not vnderstand it though Peter Paul or Christ himselfe did expound it vnto him no more then a man starke blind can see though thou set a candle before him or shew him the sunne or point with thy finger vnto that thou wouldst haue him looke vpon As for heresie there is no danger if a man come to the scripture with a meeke spirit seeking there to fashion himselfe like vnto Christ according to the profession and vowe of his baptisme but contrariwise he shall there find the mightie power of God to alter and change him in the inner mā by little and little till in processe he be ful shapen after the image of our Sauiour in knowledge and loue of all trueth and power to worke thereafter Heresies spring not of Scripture no more then darkenesse of the Sunne but are darke cloudes which spring out of the blinde hearts of hypocrites giuen to pride and singularitie and doe couer the face of the Scripture and blind their eies that they cannot behold the bright beames of the scripture Timoth. By this I also can gather that the Papists which cannot reade the Scriptures except they fall into errors haue not the spirit of Christ working in them and teaching them but the lying spirit of Antichrist the deuill that if God would giue them any true feeling and open their eies they would quite change their mindes But what other exercises haue you Euseb. Praier and thanksgiuing to God For God hath promised very boūtifully vnto them which praie in trueth and it is one of the greatest comforts I haue at all times Againe God which commanded me not to steale commandeth me also to praie and his will is that one commandement should bee as well kept as another and therefore I am perswaded that condemnation will befall a man as well for the one as for the other And that prayer ought to bee continually euen in euery busines a man doth me thinketh it most agreeable to Gods will For if I should come into my neighbours house and take his goods and vse them not borrowing them or asking any leaue they would lay handes on me and make me a theefe The worlde and all the things in the world are the Lords not mine so then if I shall daily vse them neuer seeking to the Lord by praier for the vse of them before God I am an vsurper nay a ranke theefe therefore I desire of God hartely that I may vse all his good creatures with feare and reuerence and that I may sanctifie his name in them which Paul sheweth me to be done by the word of God and praier the word shewing me the lawefull vse of his creatures praier obtaining at Gods hands that I may vse them aright If this practise were vsed of men
but he that fulfilleth the will of God abideth for euer Ch. What other things are we to doe that we may continue Ioh. Little children it is the last time and as ye haue heard that Antichrist shall come a speciall Antichrist the chiefe of all other who is now manifest to be the Pope of Rome euen now are there many Antichrists heretickes denying either the natures of Christ or his offices or the vnioÌ„ the distinction of his natures whereby we know that it is the last time Ch. Those whome you call Antichrists were of our companie and professed as we doe Ioh. They went out from vs but they were not of vs for if they had beene of vs they should haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. Ch. How can we be assured of our continuance in grace for we may fall as well as they doe Ioh. But ye haue annointment the grace of Gods holy spirit resembled by the annointings in the old Testament from that holy one Christ Luke 1. 15. and know all things Ch. If we know all things then you neede not write vnto vs of these matters Ioh. I haue not writteÌ„ vnto you because ye know not the truth but because you know it and that no lie is of the truth i. ye can distinguish betweene the sound doctrine of the Gospel and errours Ch. What is this lie which you speake of Ioh. Who is a lier a deceiuer a seducer but he that denieth that Iesus is Christ the Messias or Sauiour of mankind The same is that Antichrist that denieth the Father and the Sonne Ch. These whome you meane say they defend the doctrine of God as well as we and they vse to call him Father Ioh. Who so denieth the Sonne hath not the Father Ch. What doe you inferre vpon this if it be the last time as you haue saide Ioh. Let therefore abide in you that same doctrine concerning Christ which ye haue heard from the beginning which the Apostles preached and before them the Prophets since the beginning of the world If that which ye haue heard from the beginning remaine ye beleeuing and obeying it in you ye also shall continue in the same and in the father And this is the promise which he hath promised vs euen life eternall Ch. We cannot perswade our selues of perseuerance seeing men so commonly fall away from Christ among vs Ioh. These things haue I written vnto you concerning them that deceiue you not meaning them of you as you seeme to take it But that annointing the spirit which ye haue receiued of Christ and which hath led you into all truth which ye haue receiued of him dwelleth in you ubideth in you and will so continue and ye neede not that any man teach you any other doctrine beside this which ye haue learned alreadie but as the same Annointing teacheth you all things and is true and not lying and as it taught you ye shall abide in him And now little children abide in him that when he shall appeare we being iustified in Christ. may haue boldnes and not be ashamed neither Sathan nor our consciences accusing vs for sinne before him at his comming Ch. We are still in doubt to returne backe to that which you said before how an endeuour to keepe the commandements should be a signe of fellowship with Christ. Ioh. If we know that he God is righteous know ye that he which worketh righteousnes is borne of him as a child is knowne to haue such a man for his father because he resembleth him CHAP. II. Ch. ARe not we then borne of God Ioh. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God Ch. The world doth not report vs as the sonnes and daughters of God but for the refuse and offscouring of the world Ioh. For this cause the world knoweth not you because it knoweth not him Ch. Can Gods children be subiect to such infirmities and miseries as we are Ioh. Dearely beloued now are we the sonnes of God but yet it is not made manifest what we shall be and we know that when he shal be made manifest we shall be like him hauing not equalitie but likenesse of holinesse and glorie for we shall see him as he is for now we see him as it were through spectacles in the word and Sacraments Ch. Alas poore wretches we are not like Gods children for we are euen sold vnder sinne and daily carrie a masse of corruption about vs. Ioh. Euery one that hath this hope to see him as he is purifieth i. though he be subiect to sinne yet he desireth and vseth the meanes to clense himselfe from sinne euen as he is pure setting before him Christ as a patterne to follow Ch. How prooue you that an endeuour to purifie our selues is a note of adoption Ioh. By the contrarie whosoeuer committeth sinne pâ—actiseth sinne with full consent of will not endeuouring himselfe in holinesse of life transgresseth also the law and for that cause being vnder the curse of the law can not be Gods children for sinne is the transgression of the Law vnderstand by Law not morall Law but any commandement of God whether it be in the law or Gospel And againe ye know that he was made manifest tooke our nature on him that he might take away our sinnes the guilt and punishment at once and the corruption by little and little and in him is no sinne Thirdly whosoeuer abideth in him sinneth not he doth not giue himselfe to sinne so as it should raigne in him Whosoeuer sinneth hath not seene him nor knowne him to wit effectually so as he can applie Christ and all his benefits to himselfe Ch. But some teach that faith is sufficient and they embolden vs to liue as we will Ioh. Little children let no man deceiue you he that worketh righteousnes is righteous as he is righteous He that committeth sinne though he say he doth beleeue and therfore thinkes himselfe iustified before God is of the Deuill i. resembleth the Deuil as the child doth the father and is gouerned by his spirit for the deuill sinneth froÌ„ the beginning of the world which appeareth that for this purpose was made manifest the Son of God that he might dissolue the works for the beginning and continuance of all rebellion and disobedience to God of the Deuill And further to display thâ—se seducers whosoeuer is borne of God sinneth not i. doth not keepe a course in sinne howsoeuer he fall by infirmitie for his seed i. Gods word cast into the heart by the operation of the Spirit making a man to spring vp into a new creature remaineth in him neither can he sinne because he is borne of God Ch. Briefly to come to the point how may it be knowne who is Gods childe and who is to be
ye were sealed with the Spirit of promise which is the earnest of our inheritance 2. Cor. 1.21 It is God that hath sealed vs and giuen vs the earnest of his Spirit in our hearts Here the words of sealing and earnest are to be considered For things that passe too and fro among men though they be in question yet when the seale is put too they are made out of doubt and therefore when God by his spirit is saide to seale the promise in the heart of euery particular beleeuer it signifieth that he giues vnto them euident assurance that the promise of life belongs vnto them And the giuing of earnest is an vnfallible token vnto him that receiueth it that the bargaine is ratified and that he shall receiue the things agreed vpon And it were a great dishonour vnto God to thinke that the earnest of his owne Spirit giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall Arg. 2. The faith of the Elect or sauing faith is a certen perswasion and a particular perswasion of remission of sinne and life euerlasting Touching the first of these twaine namely that faith is a certen perswasion yea that certentie is of the nature of faith it appeares by expresse testimonie of Scripture Mat. 14.31 O thou of little faith why hast thou doubted and â— 1. v. 21. If ye haue faith and doubt not Iam. 1.6 Let him aske in faith and wauer not for he that wauereth is like a waue of the sea â—ust of the wind and carried away Rom. 4.20 Neither did be doubt of the promise of God through vnbeleefe but was strengthened in faith I will not stand longer on this point which is not denied of any Touching the second part of my reason that faith is a particular perswasion applying things beleeued I prooue it thus The property of faith is to receiue the promise Gal. 3.14 and the thing promised which is Christ with his spirit Joh. 1.12 Now Christ is receiued by a particular application as will appeare if we doe but marke the ende and vse of the ministerie of the word and of the Sacraments For when God giues any blessing to man it is to be receiued by man as God giueth it Now God giues Christ or at the least offereth him not generally to mankind but to the seuerall and particular members of the Church In the Lords Supper as in euery sacrament there is a relation or analogie betweene the outward signes and the things signified The action of the minister giuing the bread and wine to the hands of particular communicants representeth Gods action in giuing Christ with his benefits to the same particular communicants Againe the action of receiuing the bread and wine particularly representeth an other spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sinne and life euerlasting Papists yeeld not to this yet if they refuse to maintaine this analogie they ouerturne the sacrament and dissent from antiquitie Augustine saith The bodie of Christ is ascended into heauen some may answer and say How shall I hold him beeing absent how shall I reach vp mine hand to heauen that I may lay hold of him sitting there Send vp thy faith and thou hast laid hold of him And what is more common then an other saying of his What meanest thou to prepare thy bellie and teeth Beleeue and thou hast eaten Againe Eph. 3.12 Paul saith By Christ we haue boldnes and entrance with confidence by faith in him In which words are set downe two notable effects and fruits of faith boldnes and confidence Boldnes is when a poore sinner dare come into the presence of God not beeing terrified with the threatnings of the law nor with the consideration of his owne vnworthines nor with the manifold assaults of the deuill and it is more then certentie of Gods fauour Now whereas Papists answer that this libertie or boldnes in comming vnto God proceedes of a generall faith they are farre wide It is not possible that a generall perswasion of the goodnes and truth of God and of his mercie in Christ should breed confidence and boldnes in the heart of a guiltie sinner and no example can be brought thereof This generall faith concerning the articles of our beleefe was no doubt in Caine Saul Achitophel Iudas yea in the deuill himselfe and yet they despaired and some of them made away themselues and the deuill for all his faith trembleth before God Wherefore that faith which is the roote of these excellent vertues of boldnes and confidence must needes be a speciall faith that is a large and plentifull perswasion of the pardon of a mans owne sinnes and of life euerlasting Againe Heb. 11. 1. faith is called hypostasis that is a substance or subsistance of things hoped for where faith in the matter of our saluation and other like things is made to goe beyond hope for hope waites for things to come till they haue a beeing in the person hoping but faith in present giues a subsisting or beeing vnto them This can not be that generall faith of Papists tearmed Catholicke for it comes short of hope but it must needes be a speciall faith that makes vs vndoubtedly beleeue our owne election adoption iustification and saluation by Christ. And to this purpose haue some of the fathers said excellent well Augustine saith I demand of thee O sinner doest thou beleeue Christ or no thou saiest I beleeue What beleeuest thou that he can freely forgiue thee all thy sinnes Thou hast that which thou hast beleeued Ambrose saith This is a thing ordained of God that he which beleeueth in Christ should be saued without any worke by faith alone freely receiuing remission of sinnes And with Ambrose I ioyne the testimonie of Hesichius vpon Leuiticus who saith God pitying mankind when he saw it disabled for the fulfilling of the works of the law willed that man should be saued by grace without the workes of the law And grace proceeding of mercie is apprehended by faith alone without workes Whereas in the two last testimonies faith is opposed generally to all works and is withall said to apprehend and receiue yea alone to apprehend and receiue grace and remission of sinnes they can not be vnderstood of a generall but of a special applying faith Bernard hath these words If thou beleeuest that thy sinnes can not be blotted out but by him against whome thou hast sinned thou dost well but goe yet further and beleeue that he pardoneth thy sinnes This is the testimonie which the holy Ghost giueth in our hearts saying Thy sinnes are forgiuen thee For so the Apostle thinketh that a man is iustified freely by faith Papists beeing much choked with this place make answer that S. Bernard doth not say that we must beleeue the pardon of our sinns absolutely without respect of works but that he requires the condition of our conuersation and repentance as signes whereby
this perswasion is wrought I answer againe that he auoucheth plainely the generall faith whereby the points of religion are beleeued to be but a beginning or rudiment of faith and therefore not sufficient vnlesse we goe further and applie the grace of God to our selues by faith simply without respect of any condition performed on mans part Indeed I graunt that the truth of conuersion and other workes are by him mentioned afterward but that was for this ende to shew how any man may haue a sensible and euident experience by workes as fruits of the pardon of his owne sinnes and life euerlasting which he beleeueth Arg. 3. S. Iohn penned his first epiâ—tle that he might shew vnto the church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life and therefore he affoardeth vs many pregnant testimonies for this purpose 1. Ioh. 2.3 And by this we know that we haue knowne him if we keepe his commandements And v. 5. He which keepeth his word in him is the word of God truly accomplished by this we know that we are in him chap. 3. 10. By this are manifest the children of God and the children of the deuill and v. 19. By this we know that we are of the truth and before him we shall make our hearts confident chap. 4. 13. By this we know that we dwell in him he in vs because he hath giuen vs of his Spirit chap. 5.2 By this we know that we loue the sonnes of God when we loue God and keepe his commandements v. 13. I haue written these things vnto you which beleeue in the name of the Sonne of God that ye may know that you haue life eternall To these testimonies first of all answer is made that none of them doe necessarily implie a certentie of diuine faith because we are said to know the things which we learne by coniectures Behold a sillie and poore shift Saint Iohn saith chap. 1.4 These things we write vnto you that your ioy may be full Now it is but an vncerten ioy that riseth by coniecturall knowledge Againe this knowledge brings forth confidence and boldnes euen before God c. 3. v. 19,21 and therefore it can not but include an infalible certentie and to put it out of question that the knowledge here mentioned is the knowledge of diuine faith or as vnfallible as it is or can be it is added chap. 4.16 And we haue knowne and beleeued the loue which God hath toward vs. Secondly it is answered that all these speaches are generall and not concerning particular men but it is false for when Saint Iohn saith we know he speakes of himselfe and includes the rest of the Church in the same condition with himselfe Now he himselfe was fully assured of his owne saluation For Christ a little before his departure out of the world did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his Spirit vnto them and partly by praying vnto the father for their finall preseruation so as they could not be fully resolued of their happie estate both in this life and in the life to come Arg. 4. Abrahams faith was a full perswasion whereby he applied the promise vnto himselfe Rom. 4.21 And this faith of his is an example propounded vnto vs according to which we are to beleeue and therefore hâ— is called the father of the faithfull v. 16. and Paul hauing set downe the nature and effects of his faith saith It was written not only for him but also for vs which beleeue v. 22. It is obiected that Abrahams faith was not of saluation but it concerned his ishue in his old age as Paul saith Rom. 4. 18. Abraham aboue hope beleeued that he should be the father of many nations according to that which was spoken So shall thy seede be Ans. We must distinguish the obiect of faith which is either principall or lesse principall Principall is alwaies Christ with his benefits lesse principall are other lesse and particular benefits obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or ishue and the principall obiect most of all respected as the foundation of all other blessings was the blessed seede Christ Iesus Gal. 3.16 To Abraham and his seede were the promises made He saith not And to the seedes as of manyâ— but and to thy seede as of one which is Christ. And vâ— 29. If ye be Christs then Abrahams seede Thus it is plaine that ishue was neither promised nor desired but with respect to Christ who could not haue descended of Abraham if he had beene wholly without seede Hauing thus alleadged some arguments for the truth I come now to consider the obiections of the Papists Obiect I. Iob beeing a righteous man wanted certentie of grace in himselfe Iob. 9.20 If I would iustifie my selfe mine owne mouth shall condemne me if I would be perfect he shall iudge me wicked though I were perfect yet my soule shall not know it Again v. 25. I am afraid of all my works knowing that thou wilt not iudge me innocent Ans. Bildad in the former chapter extolled the iustice of God and Iob in this chapter giues assent thereto saying v. 2. I know verely it is so and he likewise spends the whole chapter in magnifying the iustice of God and hauing propounded this ende of his speach he doth not speake of himselfe and his owne estate simply as it is considered in it selfe but as he esteemed himselfe beeing compared with God specially then when he entreth into a straight examination of his creature And so must the speech be vnderstood If I were perfect my soule should not know it that is I will not acknowledge or stand vpon any righteousnes of mine owne when God shall enter into iudgement with me And thus much the very Elect angels beeing in possession of heauen and therfore hauing more then assurance thereof can not but say when they are compared with God Againe the wordes according to the originall are commonly of all and so may well be translated thus Am I perfect I know not my soule I abhorre my life that is if I thinke my selfe perfect I haue no respect of mine owne soule or thus I am perfect in respect of you and I knowe not my soule and I abhorre my life namely in respect of mine owne vprightnes And the other place is thus to be translated â— feare all my sorrowes and not all my workes for this is flat against the Hebrew text and Popish translatours themselues followe it not Obiect 2. Eccles. 9. Man knowes not whether hee bee worthie of loue or hatred For all things are kept vncerten till the time to come Ans. First I say the translation is not right the words are thus in the Hebrew and in the Seventie No man knoweth loue or hatred all things are before them As for these wordes all thinges are
satisfie Gods iustice for mans sinne but because they are fruits of that faith and repentance which lies in the heart Obiect VII 2. Cor. 7.10 Paul setteth downe sundrie fruits of repentance whereof the last is reuenge whereby repentant persons punish themselues thereby to satisfie Gods iustice for the temporall punishment of their sinnes Ans. A repentant sinner must take reuenge of himselfe and that is onely to vse all meanes which serue to subdue the corruption of his nature to bridle carnal affections and to mortifie sinne and these kinde of actions are restrainments properly and not punishments and are directed against the sinne and not against the person Lastly they make three workes of satisfaction praier fasting and almes deedes For the first it is meere foolishnes to thinke that man by praier can satisfie for his sinnes It is all one as if they had said that a begger by asking of almes should deserue his almes or that a debter by requesting his creditor to pardon his debt should thereby pay his debt Secondly fasting is a thing indifferent of the same nature with eating drinking and of it selfe conferreth nothing to the obtainment of the kingdome of heauen no more then eating and drinking doth Thirdly and lastly almes deedes cannot bee workes of satisfaction for sinnes For when we giue them as we ought we doe but our dutie whereunto we are bound And wee may as well say that a man by paying one debt may discharge another as to say that by doing his dutie hee may satisfie Gods iustice for the punishment of his sinnes These we confesse bee fruites of faith but yet are they no workes of satisfaction but the onely and alsufficient satisfaction made to Gods iustice for our sinnes is to be found in the person of Christ beeing procured by the merit of his death and his obedience And thus our doctrine touching satisfaction is cleared and it is to bee learned carefully of our common people because the opinion of humane satisfaction is naturall and stickes fast in the heart of naturall men Hereupon when any haue sinned and feele touch of conscience any way their manner is then to performe some outward humiliation and repentance thinking therby to stoppe the mouth of conscience and by doing some ceremoniall duties to appease the wrath of God for their sinnes Yea many thinke to satisfie gods iustice by repeating the Creed the Lords praier and then tenne commandements so foolish are they in this kind The seuenth point Of Traditions Traditions are doctrines deliuered from hand to hand either by word of mouth or by writing beside the written word of God Our Consent Conclus I. We hold that the very word of God hath beene deliuered by tradition For first God reuealed his will to Adam by word of mouth and renued the fame vnto the Patriarkes not by writing but by speech by dreames other inspirations and thus the word of God went from man to man for the space of two thousand and foure hundred yeres vnto the time of Moses who was the first pen-man of hoâ—y Scripture For as touching the prophesie of Enoch we commonly hold it was not penned by Enoch but by some Iewe vnder his name And for the space of this time men worshipped God and held the articles of their faith by tradition not from men but immediately from God himselfe And the historie of the newe testament as some say â—or eightie yeares as some others thinke for the space of twentie yeares and more went from hand to hand by tradition til penned by the Apostles or beeing penned by others was approoued by them Conclus II. We hold that the Prophets our Sauiour Christ and his Apostles spake and did many things good and true which were not written in the scriptures but came either to vs or to our ancetours onely by tradition As 2. Tim. 3.8 it is said Iannes and Iambres were the Magitians that withstood Moses nowe in the bookes of the old testament we shall not find them once named and therefore it is like that the Apostle had their names by tradition or by some writings then extant among the Iewes So Heb. 12.21 the author of the Epistle recordeth of Moses that when hee sawe a terrible sight in Mount Sinai he said I tremble and am afraide which wordes are not to be found in all the bookes of the old testament In the epistle of Iude mention is made that the deuill stroue with Michaell the Archangel about the bodie of Moses which point as also the former considering it is not to be found in holy wine it seemes the Apostle had it by tradition from the Iewes That the prophet â—say was killed with a fullers club is receiued for trueth but yet not recorded in scripture and so likewise that the virgine Marie liued and died a virgine And in Ecclesiasticall writers many worthy sayings of the Apostles and other holy men are recorded and receiued of vs for trueth which neuerthelesse are not set downe in the bookes of the old or newe testament And many things wee holde for trueth not written in the worde if they bee not against the word Conclus III. We hold that the Church of God hath power to prescribe ordinances rules or traditions touching time and place of Gods worship touching order and comelines to be vsed in the same and in this regard Paul 1. Cor. 11.2 commendeth the Church of Corinth for keeping his traditions and Act. 15. the Councel at Ierusalem decreed that the Churches of the Gentiles should abstaine from blood and from things strangled This decree is tearmed a tradition and it was in force among them so long as the offence of the Iewes remained And this kinde of traditions whether made by generall Councels or particular Synods we haue care to maintaine and obserue these caueats being remembred first that they prescribe nothing childish or absurd to be done secondly that they be not imposed as any parts of Gods worship thirdly that they be seuered from superstition or opinion of merit lastly that the Church of God be not burdened with the multitude of them And thus much we hold touching Traditions The difference Papists teach that beside the written word there be certaine vnwritten traditions which must be beleeued as profitable and necessarie to saluation And these they say are twofold Apostolicall namely such as were deliuered by the Apostles and not written and Ecclesiasticall which the Church decreeth as occasion is offered We hold that the Scriptures are most perfect containing in them all doctrines needfull to saluation whether they concerne faith or manners and therefore we acknowledge no such traditions beside the written word which shal be necessarie to saluation so as he which beleeueth them not cannot be saued Our Reasons Testimonie I. Deut. 4.2 Thou shalt not adde to the wordes that I commande thee nor take any thing thing therefrom therefore the written word is sufficient for all doctrines pertaining to saluation If it be