A golden Chain: OR, THE DESCRIPTION OF Theology, containing the order of the causes of Salvation and Damnation, according to God's word. A view whereof is to be seen in the Table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences. Printed by JOHN LEGAT, Printer to the University of Cambridge. 1600. To the Christian Reader. CHristian Reader, there are at this day four several opinions of the order of God's predestination. The first is, of the old and new Pelagians; who place the cause of God's predestination in man; in that they hold, that God did ordain men either to life or death, according as he did foresee, that they would by their natural freewill, either reject or receive grace offered. The second of them, who (of some) are termed Lutherans; which teach, that God foreseeing, how all mankind being shut up under unbelief, would therefore reject grace offered, did hereupon, purpose to choose some to salvation of his mere mercy, without any respect of their faith or good works, and the rest to reject, being moved to do this, because he did eternally foresee that they would reject his grace offered them in the Gospel. The third Semipelagian Papists, which ascribe God's predestination, partly to mercy, and partly to men's foreseen preparations and meritorious works. The fourth, of such as teach, that the cause of the execution of God's predestination, is his mercy in Christ, in them which are saved; and in them which perish, the fall and corruption of man: yet so, as that the decree and eternal counsel of God, concerning them both, hath not any cause beside his will and pleasure. Of these four opinions, the three former I labour to oppugn, as erroneous, and to maintain the last, as being truth, which will bear weight in the balance of the Sanctuary. A further discourse whereof, here I make bold to offer to thy godly consideration: in reading whereof, regard not so much the thing itself, penned very slenderly, as mine intent & affection: who desire among the rest, to cast my mite into the treasury of the Church of England, and for want of gold, pearl, and pretions' stone, to bring a rams skin or twain, and a little goats hair, to the building of the Lords tabernacle. Exod. 35.23. The Father of our Lord jesus Christ grant that according to the riches of his glory, thou mayest be strengthened by his spirit in the inner man, that Christ may dwell in thy heart by faith; to the end that thou being rooted and grounded in love, mayest be able to comprehend with all Saints, what is the breadth, and length, and height thereof; & to know the love of Christ which passeth knowledge, that thou mayest be filled with all fullness of God. Amen. Farewell. julie 23. the year of the last patience of Saints. 1592. Thine in Christ jesus, W. P. A GOLDEN CHAIN: OR, THE DESCRIPTION OF theology. THE CONTENTS. 1 Of the body of Scripture, and theology. pag. 1 2 Of God and the nature of God. ibid. 3 Of the life of God. pag. 3 4 Of God's glory and blessedness. pag. 5 5 Concerning the persons of the Godhead. pag. 6 6 Of God's works and his decree. pag. 8 7 Of Predestination and creation. pag. 10 8 Of Angels. pag. 11 9 Of Man & the state of innocency. pag. 12 10 Of sin and the fall of angels. pag. 13 11 Of man's fall and disobedience. pag. 15 12 Of Original sin. pag. 16 13 Of Actual sin. pag. 19 14 Of the punishment of sin. pag. 22 15 Of Election and of jesus Christ the foundation thereof. pag. 23 16 Of the union of the two natures in Christ. pag. 25 17 Of the distinction of both natures. pag. 27 18 Of Christ's nativity and office. pag. 27 19 Concerning the outward means of executing the decree of Election, and of the Decalogue. pag. 36 20 Of the first commandment. pag. 38 21 Of the second commandment. pag. 42 22 Of the third commandment. pag. 54 23 Of the fourth commandment. pag. 61 24 Of the fifth commandment. pag. 66 25 Of the sixth commandment. pag. 73 26 Of the seventh commandment. pag. 82 27 Of the eight commandment. pag. 88 28 Concerning the ninth commandment. pag. 95 29 Of the tenth commandment. pag. 100 30 Of the use of the Law. pag. 101 31 Of the Covenant of grace. pag. 102 32 Of the Sacraments. pag. 103 33 Of Baptism. pag. 107 34 Of the Lord's Supper. pag. 111 35 Of the degrees of executing God's decree in election. pag. 113 36 Concerning the first degree of the declaration of God's love. pag. 114 37 Concerning the second degree of the declaration of God's love. pag. 121 38 Concerning the third degree of the declaration of God's love. pag. 124 39 Of Repentance and the fruit thereof. pag. 128 40 Of Christian warfare. pag. 129 41 Of the first Assault. pag. 130 42 Of the second Assault. pag. 131 43 Of the third Assault. pag. 134 44 Of the patient bearing of the Crosse. pag. 136 45 Of the calling upon God. pag. 138 46 Of Christian Apology and Martyrdom. pag. 139 47 Of edification and Alms among the faithful. pag. 140 48 Of the fourth degree of the declaration of God's love, and of the estate of the Elect after this life. pag. 141 49 Of the estate of the Elect at the last day of judgement. pag. 143 50 Of the estate of the Elect after judgement. pag. 144 51 Concerning the order of the causes of Salvation according to the doctrine of the Church of Rome. pag. 146 52 Concerning the decree of Reprobation. pag. 163 53 Concerning the ex●●●tion of the decree of Reprobation. pag. 164 54 Concerning a new devised doctrine of Predestination, taught by some new and late Divines. pag. 167 55 Of the state and condition of the Reprobates when they are dead. pag. 175 56 Of the state of the Reprobates in hell. pag. 176 57 Of the Application of Predestinanation. ibid. AN EPOSITION OF THE SYMBOL OR Creed of the Apostles. THE CONTENTS. The Creed. pag. 185 Faith. pag. 187 God. pag. 198 The three persons. pag. 202 The Father. pag. 205 Gods omnipotency. pag. 212 The creation. 217. 221 Gods counsel. pag. 218 The creation of heaven. pag. 228 The creation of Angels. pag. 231 The creation of man.. pag. 236 Gods providence. pag. 242 Adam's fall and Original sin. pag. 252 The covenant of grace. pag. 259 The title, jesus. pag. 262 The title, Christ. pag. 266 The title, Son. pag. 271 The title, Lord. pag. 278 The incarnation of Christ. pag. 279 Christ's humiliation. pag. 295 Christ's passion. pag. 297 Christ's arraignment. pag. 300 Christ's execution. pag. 328 Christ's sacrifice. pag. 350 Christ's triumph. pag. 356 Christ's burial. pag. 376 The descension of Christ. pag. 372 Christ's exaltation. pag. 370 Christ's resurrection. pag. 379 Christ's ascension. pag. 396 Christ's sitting at, etc. pag. 407 Christ's intercession. pag. 409 Christ's kingdom. pag. 417 The last judgement. pag. 420 The holy Ghost. pag. 436 The Church. 451.488 Predestination. pag. 453 The mystical union. pag. 483 The communion of Saints. pag. 500 The forgiveness of sins. pag. 506 The Resurrection of the body. pag. 509 Life everlasting. pag. 516 AN EXPOSITION OF THE LORDS PRAYER. THE CONTENTS. The exposition of the Lords prayer. pag. 525 The use of the Lords prayer. pag. 561 Of the circumstances of praying. pag. 562 Of Gods hearing our prayers. pag. 563 The prayers of Paul. pag. 564 A TREATISE TENDING UNTO a declaration, whether a man be in the estate of damnation, or in the estate of grace. THE CONTENTS. 1 How far a Reprobate may go in Christian religion. pag. 574 2 The estate of a true Christian in this life: which also showeth how far the Elect being called, go beyond all reprobates in Christianity. pag. 584 3 A Dialogue to the same purpose, gathered out of the savoury writings of M. Tyndal and Bradford. pag. 617 4 How a Reprobate may perform all the religion of the church of Rome. pag. 642 5 The conflicts of Satan with a Christian. pag. 756 6 How the word of God is to be applied aright unto the conscience. pag. 663 7 Consolations for the troubled consciences of weak Christians. pag. 666 8 A Declaration of certain spiritual Desertions. pag. 674 A case of Conscience. THE CONTENTS. A case of conscience resolved out of the word of God; How a man may know whether he be the child of God or no. pag. 685 A Discourse taken out of the writings of Hier. Zanchius, wherein the aforesaid Case of conscience is disputed, and resolved. A Direction for the government of the tongue according to God's word. THE CONTENTS. 1 The general means of ruling the tongue. pag. 713 2 The matter of our speech. pag. 714 3 The manner of our speech, & what must be done before our speech. pag. 716 4 What is to be done in speaking, and of wisdom. ibid. 5 Of truth and reverence in speech. pag. 718 6 Of modesty and meekness. pag. 722 7 Of sobriety, urbanity, fidelity, and care of others good name. pag. 725 8 Of the bonds of truth. pag. 729 9 What is to be done when we have spoken. pag. 730 10 Of writing. ibid. 11 Of silence. pag. 731 12 An exhortation to keep the tongue. TWO TREATISES: I. Of the nature and practice of Repentance. THE CONTENTS. 1 What Repentance is. pag. 738 2 Of the causes of Repentance. pag. 740 3 How Repentance is wrought. pag. 741 4 Of the parts of Repentance. pag. 742 5 Of the degrees of Repentance. pag. 743 6 Of the persons which must repent. ibid. 7 Of the practice of repentance. ibid. 8 Of legal motives to Repentance. pag. 752 9 Of motives evangelical. pag. 755 10 Of the time of Repentance. pag. 756 11 Of c●rtaine cases in repentance. pag. 758 12 Of the contraries to repentance. pag. 757 13 Of corruptions in the doctrine of repentance. pag. 761 II. Of the combat of the flesh and Spirit. pag. 762 The treatise of Dying well. p. 773. The treatise of the right knowledge of Christ crucified. p. 815. A Discourse of Conscience. THE CONTENTS. 1 What conscience is. pag. 831 2 The actions or duties of conscience where the point is handled, How any thing is said to bind the conscience. pag. 832 3 The kinds and differences of conscience, where is handled liberty of conscience, and the question disputed whether a man may in conscience be unfallibly certain of his salvation. pag. 867 4 Man's duty touching conscience, which is to get and keep it. pag. 900 A Reformed Catholic: OR, A DECLARATION Showing how near we may come to the present Church of Rome in sundry points of Religion: and wherein we must for ever depart from them. THE CONTENTS. 1 Of free will. pag. 910 2 Of Original sin. pag. 915 3 Assurance of salvation. pag. 918 4 justification of a sinner. pag. 925 5 Of merits. pag. 940 6 Of satisfactions for sin. pag. 945 7 Of Traditions. pag. 950 8 Of Vows. pag. 955 9 Of Images. pag. 961 10 Of real presence. pag. 966 11 The sacrifice of the Mass. pag. 972 12 Of Fasting. pag. 977 13 Of the state of perfection. pag. 980 13 Of the worshipping of saints departed. pag. 985 15 Of Implicit faith. pag. 991 16 Of Purgatory. pag. 995 17 Of the supremacy. pag. 996 18 Of the efficacy of the sacraments. pag. 1000 19 Of Faith. pag. 1003 20 Of Repentance. pag. 1006 21 The sins of the Roman Church. pag. 1014 An advertisement to Roman Catholics. pag. 1018 The foundation of Christian Religion, gathered into six principles. p. 1029. A Grain of Mustardseed. THE CONTENTS. A man that doth but begin to be converted, is even at that instant the very child of God, though inwardly he be more carnal than spiritual. pag. 1046 2. Conclusion. The first material beginning of the conversion of a sinner, or the smallest measure of renewing grace, have the promises of this life, and the life to come. pag. 1047 3. Conclusion. A constant and earnest desire to be reconciled to God, to believe and to repent, if it be in a troubled heart, is in acceptation with God, as reconciliation, faith, repentance itself. pag. 1048 4. Conclusion. To see and feel in ourselves the want of any grace, and to be grieved therefore, is the grace itself. pag. 1053 5. Conclusion. He that hath begun to subject himself to Christ and his word, though as yet he be ignorant in most points of religion: yet if he have care to increase in knowledge, and to practise that which he knoweth, he is accepted of God, as a true believer. pag. 1053 6. Conclusion. The aforesaid beginnings of grace are counterfeit, unless they increase. pag. 1054 The body of holy Scripture is distinguished into sacred sciences, whereof One is principal. theology is a science of living well and blessedly for ever. Other attendants or handmaids. I. Ethiques, a doctrine of living honestly and civilly. II. Oeconomickes, a doctrine of governing a family well. III. Politics, a doctrine of the right administration of a common weal. FOUR Ecclesiastical discipline, a doctrine of well ordering the Church. V. The jews commonweal, In as much as it differeth from Church government. VII. Academy, the doctrine of governing Schools well: especially those of the Prophets. CHAP. 1. Of the body of Scripture and theology. THe body of Scripture, is a doctrine sufficient to live well. It comprehendeth many holy sciences, whereof one is principal, others are handmaids or retainers. The principal science is theology. theology, is the science of living blessedly for ever. Blessed life consisteth in the knowledge of God. joh. 17: 3. This is life eternal, that they know thee to be the only very God and whom thou hast sent Christ jesus. Esai 53.11. By his knowledge shall my righteous servant (viz. Christ) justify many. And therefore it consisteth likewise in the knowledge of ourselves, because we know God by looking into ourselves. theology hath two parts: the first of God, the second of his works. CHAP. 2. Of God, and the nature of God. THat there is a God, it is evident: 1. by the course of nature: 2. by the nature of the soul of man: 3. by the distinction of things honest and dishonest: 4. by the terror of conscience: 5. by the regiment of civil societies: 6. the order of all causes having ever recourse to some former beginning: 7. the determination of all things to their several ends: 8. the consent of all men well in their wits. God is jehovah Elohim. Exod. 6.2. And Elohim spoke unto Moses, and said unto him, I am jehovah: and I appeared unto Abraham, to Isaac, and to jacob, by the name of God almighty, but by my name jehovah was I not known unto them. Exod. 3.13. If they say unto me, What is his name? What shall I say unto them? And God answered Moses, I am that I am: Also he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you. And God spoke further to Moses, Thus shalt thou say unto the children of Israel, jehovah Elohim, etc. hath sent me unto you. In these words, the first title of God, declareth his Nature, the second his Persons. The Nature of God, is his most lively and most perfect essence. The perfection of the nature of God, is his absolute constitution, by the which he is wholly complete within himself Exod. 3. 13. I am that I am. Act. 17.24. God that made the world, and all things that are therein, seeing that he is the Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life and breath and all things. The perfection of his Nature, is either Simpleness, or the infiniteness thereof. The Simpleness of his nature, is that by which he is void of all Logical relation. He hath not in him, subject or adjunct. joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself: conferred with joh. 14.6. I am the way, the truth, and the life. 1. joh. 1.7. But if we walk in light, as he is in light: conferred with v. 5. God is light, and in him is no darkness. Hence it is manifest, that to have Life, and to be Life: to be in Light, and to be Light, in God are all one. Neither is God subject to generality, or specialty: whole, or parts: matter, or that which is made of matter: for so there should be in God divers things, and one more perfect than another. Therefore, whatsoever is in God, is his essence, and all that he is, he is by essence. The saying of Augustine in his 6. book and 4. chap. of the Trinity, is fit to prove this: In God (saith he) to be, and to be just, or mighty, are all one: but in the mind of man, it is not all one to be, and to be mighty, or just: for the mind may be destitute of these virtues, and yet a mind. Hence it is manifest, that the Nature of God is immutable and Spiritual. God's immutability of nature, is that by which he is void of all composition, division, and change. jam. 1. 17. With God there is no variableness nor shadow of changing. Mal. 3.6. I am the Lord and am not changed. Where it is said, that God repenteth, etc. Gen. 6.6. the meaning is, that God changeth the action, as men do that repent: therefore repentance, it signifieth not any mutation in God, but in his actions, and such things as are made and changed by him. God's Nature, is spiritual in that it is incorporal, and therefore invisible. joh. 4.24. God is a spirit. 2. Cor. 3. 17. The Lord is the spirit. 1. Tim. 1.17. To the King eternal, immortal, invisible, only wise God, be glory and honour for ever and ever. Col. 1.15. Who is the image of the invisible God. The infiniteness of GOD, is twofold: his Eternity, and Exceeding greatness. God's eternity, is that by which he is without beginning and ending, Psal. 90. 2. Before the mountains were made, and before thou hadst form the earth and the round world, even from everlasting to everlasting, thou art our God. Revel. ●. 8. I am Alpha and Omega, that is, the beginning and ending, saith the Lord, Which is, Which was, and Which is to come. God's exceeding greatness, is that by which his incomprehensible nature is every where present, both within and without the world. Psal. 145.3. Great is the Lord, and worthy to be praised, and his greatness is incomprehensible. 1. King. 8.27. Is it true indeed that God will dwell on the earth? behold the heavens, and the heavens of heavens are not able to contain thee: how much less is this: house that I have built? jer. 23. 24. Do not I fill the heaven and earth, saith the Lord? Hence it is plain: First, that he is only one, and that indivisible, not many. Eph. 4.5. One Lord, one faith, one Baptism, one God and Father of all. Deut. 4. 35. Unto thee it was showed, that thou mightest know that the Lord he is God, and that there is none but he alone. 1. Cor. 8.4. We know that an idol is nothing in the world, and that there is none other God but one. And there can be but one thing infinite in nature. Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within all things, and without all things, which is included in nothing, nor excluded from any thing. Because 1. King. 8. 39 the Lord searcheth all hearts, and understandeth every work of the mind. Psal. 139.1,2. Thou knowest my sitting down, and my rising up, thou understandest my cogitation a far off. CHAP. 3. Of the life of God. HItherto we have spoken of the perfection of God's nature. Now followeth the life of God, by which the Divine Nature is in perpetual action, living, and moving in itself, Psal. 42. 2. My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God? Hebr. 3. 12. See that there be not at any time in any of you an evil heart to depart from the living God. The divine Nature, is especially in perpetual operation by three attributes, the which do manifest the operation of God towards his creatures. These are his Wisdom, Will, and Omnipotency. The wisdom or knowledge of God, is that by the which God doth not by certain notions abstracted from the things themselves, but by his own essence, nor successively and by discourse of reason, but by one eternal and immutable act of understanding, distinctly and perfectly know himself, and all other things, though infinite, whether they have been or not. Matth. 11.27. No man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son will reveal him. Hebr. 4. 13. There is nothing created, which is not manifest in his sight: but all things are naked and open to his eyes, with whom we have to do. Psal. 147.5. His wisdom is infinite. God's wisdom hath these parts: his foreknowledge, and his counsel. The foreknowledge of God, is that by which he most assuredly forseeth all things that are to come. Act. 2.23. Him have ye taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified and slain. Rom. 8. Those things which he knew before, he also predestinated to be made like to the image of his son. This is not properly spoken of God, but by reason of men, to whom things are past or to come. The counsel of God, is that by the which he doth most straightly perceive the best reason of all things that are. Prov. 8. 14. I have counsel and wisdom, I am understanding, and I have strength. The will of God, is that by the which he both most freely and justly with one act willeth all things. Rom. 9 18. He hath mercy on whom he will, and whom he will hardeneth. Eph. 1.5. Who hath predestinate us to be adopted through jesus Christ unto himself, according to the good pleasure of his will. jam. 4. 15. For that which you should say, if the Lord will, and we live, we will do this or that. God willeth that which is good, by approving it; that which is evil, in as much as it is evil, by disallowing and forsaking it. And yet he voluntarily doth permit evil: because it is good that there should be evil. Act. 14.16. Who in time passed suffered all the Gentiles to walk in their own ways. Psal. 81.12. So I gave them up to the hardness of their heart, and they have walked in their own counsels. The will of God, by reason of divers objects, hath divers Names, and is either called Love and Hatred, or Grace and justice. The Love of God is that, by the which God approveth first himself, and then all his creatures, without their desert, and then doth take delight. 1 joh. 4. 16. God is love, and who so remaineth in love, remaineth in God, and God in him. joh. 3.16. So God loved the world, that he gave his only begotten Son, etc. Rom. 5.8. God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us. 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 wilderness. Psal. 5. 5. Thou hatest all the workers of iniquity. Psal. 44.8. Thou hast loved justice and hated iniquity. The Grace of God, is that by which he freely declareth his favour to his creatures. Rome 11.6. If it be of grace, it is no more of works: otherwise grace is not grace, but if it be of works, it is no more grace. Tit. 2. 11. The saving grace of God shined to all men, teaching us to deny impiety, etc. The Grace of God, is either his Goodness, or his Mercy. The Goodness of God, is that by which he being in himself absolutely good, doth freely exercise his liberality upon his creatures. Matth. 19.17. Why callest thou me good, there is none good but one, even God. Math. 5. 45. He maketh his sun to shine upon the good and bad, and he raineth upon the just and unjust. God's mercy, is that by which he freely assisteth all his creatures in their miseries. Esai 30. 18. Yet will the Lord wait, that he may have mercy upon you. Lament. 3.22. It is the Lords mercies, that we are not consumed, because his compassions fail not. Exod. 39.19. I take pity on whom I take pity, and am merciful on whom I am merciful. God's justice, is that by which he in all things willeth that which is just. Psal. 10. The just Lord loveth justice. Psalm. 5.4. For thou art not a God that loveth wickedness. God's justice is in word or deed. justice in word, is that truth by which he constantly, and indeed willeth that which he hath ●aid. Rom. 3.4. Let God be true, and every man a liar. Matth. 24.25. Heaven and earth shall pass away, but my word shall not pass away. Hence it is, that God is just in keeping his promise. 1. joh. 1.9. If we confess our sins, God is faithful and just to forgive our sins. 2. Tim. 4. 8. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day. justice indeed, is that by which he either disposeth or rewardeth. God's disposing justice, 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 all his ways. God's rewarding justice, is that by which he rendereth to his creature according to his work. 2. Thess. 1.6. It is justice with God, to render affliction to such ●● afflict you, but to you which are afflicted, releasing with us. 1. Pet. 1.17. Therefore if you call him Father, which without respect of person judgeth according to every work, pass the time of your dwelling here in fear. jerem. 51. 56. The Lord that recompenseth shall surely recompense. The justice of God, is either his Gentleness, or Anger. God's Gentleness, is that by which he freely bestoweth upon his creature a reward. 2. Thess. 1. 5. Which is a token of the righteous judgement of God, that ye may be counted worthy the kingdom of God, for the which ye also suffer. Matth. 10. 41, 42. He that receiveth a Prophet in the name of a Prophet, shall have a Prophet's reward: and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man. And whosoever shall give unto one of these little ones to drink a cup of cold water only in the name of a Disciple, verily I say unto you, he shall not lose his reward. God's Anger, is that by which he punisheth the transgression of his creature. Rom. 1.18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness. joh. 3.36. He that obeyeth not the Son, shall not see life, but the wrath of God abideth on him. Thus much concerning the will of GOD. Now followeth his omnipotency. God's omnipotency, is that by which he is most able to perform every work. 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 impotency, as to lie, to deny his word. Titus 1. 2. which God, that cannot lie, hath promised. 2. Tim. 2. 13. He cannot deny himself. Secondly, such things as are contrary to the Nature of God, as to destroy himself, and not to beget his Son from eternity. Thirdly, such things as employ contradiction. For God cannot make a truth false, or that which is, when it is, not to be. God's power, may be distinguished into an absolute and actual power. God's absolute power, is that by which he can do more, than he either doth, or will do. Matth. 3.9. I say unto you, God is able of these stones to raise up children to Abraham. Philip. 3. 21. According to the working, whereby he is able to subdue even all things unto himself. God's actual power, is that by which he causeth all things to be, which he freely will. Psal. 135. 6. All things which God will, those he doth in heaven and in earth, and in all depths. CHAP. 5. Of God's glory, and blessedness. Out of the former attributes, by which the true jehovah is distinguished from a feigned god, and from idols, arise the glory of God, and his blessedness. God's glory or majesty, is the infinite excellency of his most simple and most holy divine Nature. Hebr. 1.3. Who being the brightness of his glory, and the engraved form of his person, etc. Dan. 3. Thou art only God, and glorious upon the earth. By this we see, that God only can know himself perfectly. joh. 6.46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 1. Tim. 6. 16. Who only hath immortality, and dwelleth in the light, that none can attain unto, whom never man saw, neither can see. Exod. 33.18. Thou canst not see my face. Notwithstanding there is a certain manifestation of god's glory: partly more obscure, partly more apparent. The more obscure manifestation, is the vision of God's majesty in this life by the eyes of the mind, through the help of things perceived by the outward senses. Esa. 6.1. I saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the temple. Exod. ●3. 22. And while my glory passeth by. I will put thee in a cleft of the rock, and will cover thee with my hand whiles I pass by: after I will take away mine hand, and thou shalt see my back parts, but my face shall not be seen. 1. Cor. 13. 12. Now we see as through a glass darkly. The more apparent manifestation of God, is the contemplation of him in heaven face to face. 1. Corinth. 13. 12. But then shall we see face to face. Dan. 7. 9, 10. I beheld till the thrones were set up, and the ancient of days did fit, whose garment was white as snow, etc. Matth. 19.16. God's blessedness, is that by which God is in himself, and of himself all sufficient, Gen. 17.1. I am God all sufficient, walk before me, and be thou upright. Col. 2.2.9. For in him dwelleth all the fullness of the godhead bodily. 1. Tim. 6.5. Which in due time he shall show, that is blessed and Prince only, etc. CHAP. 5. Concerning the persons of the Godhead. THe persons are they, which subsisting in one Godhead, are distinguished by incommunicable properties. 1. joh. 5.7. There are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. Gen. 19.24. Then jehovah reigned upon Sodom and upon Gomorrah, brimstone, and fire from jehovah in heaven. joh. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God. They therefore are coequal, and are distinguished not by degree, but by order. The Constitution of a person is, when as a personal propriety or the proper manner of subsisting is adjoined to the Deity, or one divine nature. Distinction of persons, is that, which albeit every person is one and the same perfect God, yet the Father is not the Son or the holy Ghost, but the Father alone; and the holy Ghost is not the Father or the Son, but the holy Ghost alone: neither can they be divided, by reason of the infiniteness of their most simple essence, which is all one in number, and the same in the Father, the same in the Son, and the same in the holy Ghost: so that in these there is diversity of persons, but unity in essence. The communion of the persons, or rather union, is that by which each one is in the rest, and with the rest, by reason of the unity of the Godhead: & therefore every each one doth possess, love, and glorify another, and work the same thing. joh. 4.10. Believest thou not that I am in the Father, and the Father is in me? the words that I spoke unto you, I speak not of myself, but the father that dwelleth in me, he doth the works. Prov. 8.22. The Lord hath possessed me in the beginning of his way: I was before the works of old. And vers. 20. Them was I with him as a nourisher, and I was daily his delight, rejoicing alway before him. joh. 1. 1. In the beginning was the Word, and the Word was with God, and that Word was God. and chap. 5.19. The Son can do nothing of himself, save that he seeth the Father do: for whatsoever things he doth, the same doth the Son also. There be three persons: the Father, the Son, and the holy Ghost, Matth. 3.16.17. And jesus when he was baptised, came strait out of the water, and lo, the heavens were opened unto him, and john saw the Spirit of God, descending like a dove, and lighting upon him: and lo, a voice came from heaven, saying, This is my beloved son, in whom I am well pleased. The father, is a person without beginning, who from all eternity begat the Son, Heb. 1.3. Who being the brightness of the glory, and the engraved form of his person. Psal. 2.7. Thou art my Son, this day have I begotten thee. In the generation of the Son, these properties must be noted: I. He that begetteth, and he that is begotten are together, and not one before another in time. II. He that begetteth doth communicate with him that is begotten, not some one part, but his whole essence. III. The Father begot the Son not out of himself, but within in himself. The incommunicable property of the Father, is to be unbegotten, to be a Father, and to beget. He is the beginning of actions, because he beginneth every action of himself, effecting it by the Son and the holy Ghost. 1. Cor. 8.6. Yet unto us, there is but one God, which is the Father of whom are all things and we in him, and one Lord jesus Christ, by whom are all things, and we by him. Rom. 11. ●6. For of him, and through him, and for him are all things. The other two persons have the Godhead, or the whole divine essence, of the Father by communication, namely, the Son and the holy Ghost. The Son is the second person, begotten of the Father from all eternity. Heb. 1.5. For unto which of the Angels said be at any time, Thou art my Son, this day begat I thee? Col. 1.15. Who is the image of the invisible God, the first borne of every creature. joh. 1.14. And we saw the glory thereof as the glory of the only begotten son of the father. Rom. 8.32. He who spared not his own son. For this cause he is said to be sent from the father. joh. 8.42. I proceeded forth and came from God, neither came I of myself, but he sent me. This sending taketh not away the equality of essence and power, but declareth the order of the persons. joh. 5●18. Therefore the jews sought the more to kill him, not only because he had broken the Sabbath: but said also that God was his Father, and made himself equal with God. Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. Although the Son be begotten of his Father, yet nevertheless he is of & by himself very God: for he must be considered either according to his essence or according to his filiation or Sonship. In regard of his essence, he is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. of and by himself very God: for the Deity which is common to all the t●ree persons is not begotten. But as he is a person, and the son of the Father, he is not of himself, but from another: for he is the eternal Son of his father. And thus he is truly said to be very God of very God. For this cause also he is the WORD of the father, not a vanishing, but an essential word; because as a word is, as it were, begotten of the mind, so is the Son begotten of the Father; and also, because he bringeth glad tidings from the bosom of his Father. Nazian. in his Oration of the Son. Basil in his preface before john's Gospel. The property of the Son, is to be begotten. His proper manner of working, is to execute actions from the Father, by the holy Ghost. 1. Cor. 8. 6. Our Lord jesus Christ, by whom are all things, and we by him. joh. 5.19. Whatsoever things he doth, the same doth the Son also. The holy Ghost, is the third person, proceeding from the Father and the Son. joh. 15. 26. But when the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father, he shall testify of me. Rom. 8. 9 But ye are not in the flesh, but in the spirit, seeing the spirit of God dwelleth in you. But if there be any that hath not the spirit of Christ, he is not his. joh. 16.13,14. But when the Spirit of truth shall come, he shall conduct you into all truth: for he shall not speak of himself, but whatsoever he heareth, he shall speak, and shall declare unto you such things as are to come. He shall glorify me, for he shall receive of mine, and show it unto you. What may be the essential difference betwixt proceeding, and begetting, neither the Scriptures determine, nor the Church knoweth. The incommunicabl● property of the holy Ghost, is to proceed. His proper manner of working, is to finish an action, effecting it, as from the Father and the Son. And albeit the Father and the Son are two distinct persons, yet are they both but one beginning of the holy Ghost. CHAP. 6. Of God's works, and his decree. THus far concerning the first part of Theology: the second followeth, of the works of God. The works of God, are all those, which he doth out of himself, that is, out of his divine essence. These are common to the Trinity, always reserved the peculiar manner of working to every person. The end of all these, is the manifestation of the glory of God. Rom. 11.36. For him are all things, to him be glory for ever. The work, or action of God, is either his decree, or the execution of his decree. The decree of God, is that by which God in himself, hath necessarily, and yet freely, from all eternity determined all things. Eph. 1. 11. In whom also we are chosen when we were predestinate, according to the purpose of him, which works all things after the counsel of his own will. and vers. 4. As he hath chosen us in him before the foundation of the world. Matth. 10.29. Are not two sparrows sold for a farthing, and not one of them falleth on the ground without your Father? Rome 9 21. Hath not the potter power on the clay, to make of the same lump one vessel ●● dishonour, and another to honour. Therefore the Lord, according to his good pleasure, hath most certainly decreed e●ery both thing and action, whether past, present, or to come, together with their circumstances of place, time, means, and end. Yea, he hath most justly decreed the wicked works of the wicked. For if it had not so pleased him, they had never been at all. And albeit they of thei● own nature, are and remain wicked; yet in respect of God's decree, they are to be accounted good. For there is not any thing absolutely evil, 1. Pet. 3.17. For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing. The thing which in the own ●ature is evil, in God's eternal counsel comes in the place of a good thing; in that it is some occasion and way to manifest the glory of God in his justice, and his mercy. God his foreknowledge, is conjoined with his decree; and inde●●e is in nature before it: yet not in regard of God, but us; because knowledge goeth before the will, & the effecting of a work. For we do nothing, but those things that we have before willed, neither do we will any thing which we know not before. God his foreknowledge in itself, is not a cause why things are, but as it is conjoined with his decree. For things do not therefore come to pass, because that God did foreknow them; but because he decreed and willed them: therefore they come to pass. The execution of God's decree, is that by which all things in their time are accomplished which were foreknown, or decreed, and that even as they were foreknown and decreed. The same decree of GOD, is the first and principal working cause of all things, which also is in order, and time before all other causes. For with God's decree is always his will annexed, by the which he can willingly effect that he hath decreed. And it were a sign of impotency, to decree any thing which he could not willingly compass. And with God's will is conjoined an effectual power, by which the Lord can bring to pass, whatsoever he hath freely decreed. This first and principal cause, howbeit in itself it be necessary, yet it doth not take away freedom of will in election, or the nature and property of second causes, but only brings them into a certain order, that is, it directeth them to the determinate end: whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Father's decree died necessarily, Act. 17.3. but yet willingly, Math. 25. 39 And if we respect the temperature of Christ's body, he might have prolonged his life; and therefore in this respect may be said to have died contingently. The execution of God's decree, hath two branches, his operation, and his operative permission. God's operation, is his effectual producing of all good things, which either have being or moving, or which are done. God's operative permission, is that by which he only permitteth one and the same work to be done of others, as it is evil; but as it is good, he effectually worketh the same. Gen. 50.20. You indeed had purposed evil against me, but God decreed that for good, that he might, as he hath done this day, preserve his people alive. And Gen. 45.7. God hath sent me before you to preserve your posterity in this land. Esai 10. 5, 6, 7. Woe unto Asshur, the rod of my wrath, and the staff in their hands is mine indignation. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath to take the spoil, & to take the pray, and to tread them under feet like the mire in the street. But he thinketh not so, neither doth his heart esteem it so: but he imagineth to destroy, and to cut off not a few nations. God permitteth evil, by a certain voluntary permission, in that he forsaketh the second cause in working evil. And he forsakes his creature, either by detracting the grace it had, or not bestowing that which it wanteth. Rom. 1.26. For this cause God gave them up unto vile affections. 2. Tim. 2.25, 26. Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, and that they may come to amendment out of the snare of the devil, which are taken of him at his will: Neither must we think God unjust, who is indebted to none, Rom. 9.15. I will have mercy on him to whom I will show mercy. Yea, it is in God's pleasure to bestow how much grace and upon whom he will. Matth. 20.15. Is it not lawful for me to do as I will with mine own? That which is evil, hath some respect of goodness with God: first, in that it is the punishment of sin: and punishment is accounted a moral good, in that it is the part of a just judge to punish sin. Secondly, as it is a mere action or act. Thirdly, as it i● a chastisement, a trial of ones faith, martyrdom, propitiation for sin, as the death and passion of Christ. Act. 2.23. and 4.24. And if we observe these caveats, God is not only a bare permissive agent in an evil work, but a powerful effectour of the same, yet so, as he neither instilleth an aberration into the action, nor yet supporteth, or intendeth the same, but that he most freely suffereth evil, and best disposeth of it to his own glory. The like we may see in this similitude: Let a man spur forward a lame horse; in that he moveth forward, the rider is the cause; but that he halteth, he himself is the cause. And again, we see the sun beams gathering themselves into a sun glass, they burn such things as they light upon: now, that they burn, the cause is not in the sun, but in the glass. The like may be said of God's action in an evil subject. CHAP. 7. Of Predestination and Creation. GOds decree, in as much as it concerneth man, is called Predestination: which is the decree of God, by the which he hath ordained all men to a certain and everlasting estate: that is, either to salvation or condemnation, for his own glory. 1. Thes. 5.9. For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord jesus Christ. Rom. 9.13. As it is written, I have loved jacob, and hated Esau. and vers. 22. What and if God would, to ●hewe his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory? The means of accomplishing God's Predestination are two fold: The creation, and the fall. The creation, is that by which God made all things very good, of nothing, that is, of no matter which was before the creation, Gen. 1.1. In the beginning God created the heaven, etc. to the end of the chapter. God's manner of creating, as also of governing, is such as that by his word alone, he, without any instruments, means, assistance, or motion produced all sorts of things. For to will any thing with God, is both to be able● and to perform it, Heb. 11.3. By faith we understand, that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear. Psal. 148.5. Let them praise the name of the Lord, for he commanded and they were created. The goodness of the creature, is a kind of excellency, by which it was void of all sin, that is, free from punishment and transgression. The creation, is of the world, or inhabitants in the world. The world, is a most beautiful palace, framed out of a deformed substance, and fit to be inhabited. The parts of the world, are the heavens and earth. The heavens are threefold: the first is the air, the second the sky, the third an invisible and incorporal essence, created to be the seat of all the blessed, both men, and Angels. This third heaven is called Paradise, 2. Cor. 13.4. The inhabitors of the world, are reasonable creatures made according to Gods own image: they are either Angels or men, Gen. 1. 26. Furthermore, God said, Let us make man in our own image, according to our likeness. job. 1.6. When the children of God came and stood before the Lord, Satan came also among them. The image of God, is the integrity of the reasonable creature, resembling God in holiness, Eph. 4. 24. And put on the new man which after God is created in righteousness and true holiness. CHAP. 8. Of Angels. THe Angels each of them being created in the beginning, were settled in an upright estate. In whom these things are to be noted. First their nature. Angels are spiritual and incorporal essences. Heb. 2. 16. For he in no sort took the Angels, but he took the seed of Abraham. Heb. 1.7. And of the Angels he saith, he maketh the spirits his messengers, and his ministers a flame of fire. Secondly, their qualities. First, they are wise, 2 Sam. 14.18. My lord the king is even as an Angel of God in hearing good and bad. 2. They are of great might, 2. Thes. 1.7. When the Lord jesus shall show himself from heaven with his mighty Angels. 2. Sam. 24. David saw the Angel that smote the people. 2. King. 19.35. The same night the Angel of the Lord went out and smote in the camp of Ashur, an hundredth, fourscore, and five thousand. 3. They are swift and of great agility, Esay, 6,6, Then flew● one of the Seraphims unto me with an hot coal in his hand. Dan. 9. 21● The man Gabriel whom I had seen before in a vision, came flying and touched me. This is the reason why the Cherubins in the Tabernacle were painted with wings. Thirdly, they are innumerable, Gen. 3.2. Now jacob went forth on his journey, and the angel of God met him. Dan. ●0. 7. Thousand thousands ministered unto him, and ten thousand thousands stood before him. Matth. 26.25. Thinkest thou I cannot pray to my father, and he will give me more than twelve legions of Angels? Heb. 12. 22. To the company of innumerable angels. Fourthly, they are in the highest heaven, where they ever attend upon God, and have society with him. Mark. 18.10. In heaven their Angels always behold the face of my Father which is in heaven. Psal. 68.17. The chariots of God are twenty thousand thousand Angels, and the Lord is among them. Mark. 12.25. But are as Angels in heaven. Fiftly, their degree. That there are degrees of Angels, it is most plain. Colos. 1.16. By him were all things created which are in heaven and in earth, things visible and invisible: whether they be thrones or dominions, or principalities, or powers. Rom. 8.38. Neither Angels, nor principalities, nor powers etc. 1. Thes. 4.16. The Lord shall descend with the voice of the Aarchangel, and with the trumpet of God. But it is not for us to search, who, or how many be of each order, neither aught we curiously to inquire how they are distinguished, whether in essence, or qualities. Coloss. 2. 18. Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw. Sixtly, their office. Their office is partly to magnify God, & partly to perform his commandments. Psalm 103. vers. 20. 21. Praise the Lord, ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. Praise the Lord, all ye his hosts, ye his servants that do his pleasure. Seventhly: The establishing of some Angels in that integrity, in which they were created. CHAP. 7. Of man, and the estate of innocency. MAn, after he was created of God, was established in an excellent estate of innocency. In this estate seven things are chiefly to be regarded. I. The place. The garden of Heden, that most pleasant garden. Gen. 2. 15. Then the Lord took the man, and put him into the garden of Heden. II. The integrity of man's nature. Which was Eph● 4.24. Created in righteousness and true holiness. This integrity hath two parts. The first is wisdom, which is true and perfect knowledge of God, and of his will, in as much as it is to be performed of man, yea, and of the counsel of God in all his creatures. Coloss. 3. 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Gen. chap. 2.19. When the Lord God had form on the earth every beast of the field, and every foul of the heaven, he brought them unto the man, to see how he would call them: for howsoever the man called the living creature, so was the name thereof. The second is justice, which is a conformity of the will, affections, and powers of the body to the will of God. III. Man's dignity, consisting of four parts. First, his communion with God, by which as God rejoiced in his own image, so likewise man was incensed to love God: this is apparent by Gods familiar conference with Adam, Gen. 1.29. And God said, Behold, I have given unto you every herb bearing seed etc. that shall be to you for meat. Secondly, his dominion over all the creatures of the earth, Gen. 2. 19 Psal. 8.6. Thou hast made him Lord over the works of thine hands, & hast set all things under his feet, etc. Thirdly, the decency, & dignity of the body, in which, though naked, as nothing was unseemly, so was there in it imprinted a princely majesty. Psal. 8. Thou hast made him little lower than then God, and crowned him with glory and worship. Gen. 2.25. They were both naked; and neither ashamed. 1. Cor. 12.22. Upon those members of the body, which we think most unhonest, put we more honesty on, and our uncomely parts have more comeliness on. Fourthly, labour of the body without pain or grief. Gen. 3. 17,19. Because thou hast obeyed the voice of thy wife, etc. cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life, etc. IV. Subjection to God, whereby man was bound to perform obedience to the commandments of God: which were two. The one was concerning the two trees: the other, the observation of the Sabbath. God's commandment concerning the trees, was ordained to make examination, and trial of man's obedience. It consisteth of two parts: the first, is the giving of the tree of life, that as a sign, it might confirm to man his perpetual abode in the garden of Heden, if still he persisted in his obedience. R●uel. 2. 7. To him that overcometh, will I give to eat of the tree of life, which is in the midst of Paradise of God. Prov. 3.18. She is a tree of life to them which lay hold on her: and blessed is he that retaineth her. The second, is the prohibition to eat of the tree of the knowledge of good and evil, together with a commination of temporal and eternal death, after the transgression of this commandment. Gen. 2.17. Of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death. This was a sign of death, and had his name of the event, because the observation thereof would have brought perpetual happiness, as the violation gave experience of evil, that is, of all misery, namely of punishment, and of guiltiness of sin. God's commandment concerning the observation of the Sabbath, is that, by which God ordained the sanctification of the Sabbath. Gen. 2.3. God blessed the seventh day, and sanctified it. V. His calling, which is his service of God, in the observation of his commandments, & the dressing of the garden of Heden. Prov. 16.4. God made all things for himself. Gen. 2.15. He placed him in the garden of Heden, to dress and keep it. VI His diet was the herbs of the earth, and fruit of every tree, except the tree of the knowledge of good and evil. Gen. 1.29. And God said, Behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed, that shall be to you for meat. and chap. 3.17. But of the tree of knowledge of good and evil, thou shalt not eat. VII. His free choice, both to will, and perform the commandment concerning the two trees, and also to neglect and violate the same. Whereby we see that our first parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his decree. CHAP. 10. Of sin, and the fall of Angels. THe fall, is a revolting of the reasonable creature from obedience to sin. Sin, is the corruption, or rather deprivation of the first integrity. More plainly, it is a falling or turning from God, binding the offender by the course of God's justice, to undergo the punishment. Here a doubt may be moved, whether sin be a thing existing, or not. The answer is this: Of things which are, some are positive, other primitive. Things positive, are all substances together with those their properties, effects, inclinations, and affections, which the Lord hath created and imprinted in their natures. The thing is called privative which granteth or presupposeth the absence of some such thing, as aught to be in a thing. Such a thing is sin, the which properly and of itself is not any thing created, and existing; but rather the absence of that good which ought to be in the creature. Sin hath two parts: A defect, or impotency; and is a confusion or disturbance of all the powers and actions of the creature. Impotency is nothing else, but the very want or loss of that good, which God hath engrafted in the nature of his creature. The fall was effected on this manner. First, God created his reasonable creatures good indeed, but withal changeable, as we have showed before. For to be unchangeable good, is proper to God alone. Secondly, God tried their obedience in those things about which they were conversant. Deu. 13.13. Thou shalt not hearken to the words of the Prophet, or unto that dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul. Thirdly, in this trial God doth not assist them with new grace to stand, but for just causes forsaketh them. Lastly, after God hath forsaken them, and left them to themselves, they fall quite from God: no otherwise, then when a man staying up a staff from the ground, it standeth upright: but if he never so little withdraw his hand it falleth of itself. The fall, is of men, and Angels. The fall of Angels, is that by which the understanding, pointing at a more excellent estate, and of it own accord approving the same, together with the will making especial choice thereof, they, albeit they might freely by their integrity, have chosen the contrary, were the sole instruments of their fall from God. 2. Pet. 2.4. If God spared not the angels which sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation, etc. jud. 6. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, etc. joh. 8.44. He was a murderer from the beginning, and continued not in the truth: for their is no truth in him. In the fall of Angels, consider: First, their corruption, arising from the fall, which is the depravation of their nature; and is either that fearful malice and hatred, by which they set themselves against God, or their insatiable desire to destroy mankind; to the effecting whereof, they neglect neither force nor fraud. 1. joh. 3.8. He that committeth sin, is of the devil, because the devil sinned from the beginning. For this cause was the Son of God revealed, to dissolve the works of the devil. 1. Pet. 5.8. Your adversary the devil goeth about like a roaring lion, seeking whom he may devour. Eph. 6.12. You strive not against flesh and blood but against Principalities, and powers, and worldly governors, the princes of darkness of this world, against spiritual wickednesses, which are in supercelestial things. II. Their degree, and diversity: for of these Angels, one is chief, and the rest attendants. The chief is Beelzebub, prince of the rest of the devils & the world, far above them all in malice. Matth. 25.41. Away from me ye cursed, into everlasting fire, prepared for the devil & his angels. 2. Cor. 4.4. Whose minds the god of this world hath blinded. Revel. 12. 7. And there was war in heaven, Michael, and his Angels fought with the dragon, & the dragon & his angels fought. Ministering angels, are such as wait upon the devil, in accomplishing his wickedness. III. Their punishment. God, after their fall, gave them over to perpetual torments, without any hope of pardon. Jude vers. 6.2. Pet. 2.4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation. This he did: first, to admonish men, what great punishment they deserved. Secondly, to show, that grievous sins must more grievously be punished. The fall of Angels was the more grievous, because both their nature was more able to resist, and the devil was the first founder of sin. Their punishment is easier, or more grievous. Their easier punishment is double. The first, is their dejection from heaven. 2. Pet. 2.4. God cast the Angels that sinned into hell. The second, is the abridging and limitation of their power, job. 1. 12. The Lord said unto Satan, Behold, all that he hath is in thine hand, only upon him lay not thine hand. The more grievous pain, is that torment in the deep, which is endless & infinite, in time and measure. Luk. 8.31. And they besought him, that he would not command them to go down into the deep. CHAP. 11. Of man's fall and disobedience. Adam's fall, was his willing revolting to disobedience by eating the forbidden fruit. In Adam's fall, we may note the manner, greatness, and fruit of it. I. The manner of Adam's fall, was on this sort. First, the devil, having immediately before fallen himself, insinuateth unto our first parents, that both the punishment for eating the forbidden fruit was uncertain, and that God was not true in his word unto them. Secondly, by this his legerdemain, he blinded the eyes of their understanding. Thirdly, being thus blinded, they begin to distrust God, and to doubt of God's favour. Fourthly, they thus doubting, are moved to behold the forbidden fruit. Fiftly, they no sooner see the beauty thereof, but they desire it. Sixtly, that they may satisfy their desire, they eat of the fruit, which by the hands of the woman, was taken from the tree: by which act they become utterly disloyal to God. Gen. 3.1,2,3,4,5,6,7,8. Thus without constraint, they willingly fall from their integrity, God upon just causes leaving them to themselves, and freely suffering them to fall. For we must not think that man's fall was either by chance, or God not knowing it, or barely winking at it, or by his bare permission, or against his will: but rather miraculously, not without the will of God, but yet without all approbation of it. II. The greatness of this transg●●●●●● must be esteemed, not by the external object, or the baseness of an apple, but by the off●n●● it containeth against God's majesty. This offence appeareth by many trespasses committed in that action. The 1. is doubting of God's word. 2: want of faith. For they believe not Gods threatening, [In that day ye eat thereof, you shall die the death:] but being bewitched with the devils promise, [ye shallbe like gods] they cease to fear God's punishment, and are inflamed with a desire of greater dignity. 3. Their curiosity, in forsaking God's word, and seeking other wisdom. 4. Their pride, in seeking to magnify themselves, and to become like God. 5. Contempt of God, in transgressing his commandments against their own conscience. 6. In that they prefer the devil before God. 7. Ingratitude, who, in as much as in them lieth, expel God's spirit dwelling in them, and despise that blessed union. 8. They murder both themselves and their progeny. III. The fruit or effects. Out of this corrupt estate of our first parents, arose the estate of infidelity or unbelief, whereby God hath included all men under sin, that he might manifest his mercy in the salvation of some, and his justice in condemnation of others. Rom. 11.32. God hath shut up all men in unbelief, that he might have mercy on all. Gal. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. In this estate, we must consider sin, and the punishment of sin. Sin is threefold. The first, is the participation of Adam's both transgression and guiltiness: whereby in his fin, all his posterity sinned. Rom. 5. 12. As by one man sin enered into the world, and by sin death: so death entered upon all men, in that all men have sinned. The reason of this is ready. Adam was not then a private man, but represented all mankind, and therefore look what good he received from God, or evil elsewhere, both were common to others with him. 1. Cor. 15.22. As in Adam all men die, so in Christ all men rise again. Again, when Adam offended, his posterity was in his loins, from whom they should by the course of nature, issue: and therefore take part of the guiltiness with him. Hebr. 7.9,10. And to say as the thing is, Levi etc. paid tithes to Melchisedec: for he was yet in the loins of his father Abraham, when Melchisedec met him. CHAP. 12. Of Original sin. Out of the former transgression ariseth another, namely Original sin, which is corruption engendered in our first conception, whereby every faculty of soul and body is prone and disposed to evil. Psal. 1.1. I was borne in iniquity, and in sin hath my mother conceived me. Gen. 6. 5. Tit. 33. We ourselves were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful, and hating one another. Hebr. 12.1. Let us cast away every thing that presseth down, and the sin that hangeth so fast on. By this we see, that sin is not a corruption of man's substance, but only of faculties: otherwise neither could men's souls be immortal, nor Christ take upon him man's nature. All Adam's posterity is equally partaker of this corruption: the reason why it showeth not itself equally in all, is because some have the spirit of sanctification, some the spirit, only to bridle corruption, some neither. The propagation of sin, from the parents to the children, is either because the soul is infected by the contagion of the body, as a good ointment by a fusty vessel; or because God, in the very moment of creation and infusion of souls into infants, doth utterly forsake them. For as Adam received the image of God, both for himself and others: so did he lose it from himself and others. But whereas the propagation of sin is as a common fire in a town, men are not so much to search how it came, as to be careful how to extinguish it. That we may the better know original sin in the several faculties of man's nature, three circumstances must be considered. 1. How much of God's image we yet retain. 2. How much sin man received from Adam. 3. The increase thereof afterward. I. In the mind. The remnant of God's image, is certain notions concerning good and evil: as, that there is a God, and that the same God punisheth transgressions: that there is an everlasting life: that we must reverence our superiors, & not harm our neighbours. But even these notions, they are both general and corrupt, and have none other use, but to bereave man of all excuse before God's judgement seat. Rom. 1.19,20. That which may be known concerning God, is manifest in them: for God hath showed it unto them. For the invisible things of him, that is, his eternal power & Godhead, are seen by the creation of the world, being considered in his works, to the intent they should be without excuse. men's minds received from Adam: 1. Ignorance, namely, a want, or rather a deprivation of knowledge in the things of God, whether they concern his sincere worship, or eternal happiness. 1. Cor. 2.14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Rom. 8.7. The wisdom of the flesh is enmity with God, for it is not subject to the law of God, neither indeed can be. II. Impotency whereby the mind of itself is unable to understand spiritual things, though they be taught. Luk. 24.45. Then opened he their understanding, that they might understand the Scriptures. 2. Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God. III. Vanity, in that the mind thinketh falsehood truth, and truth falsehood. Eph. 4.7. Walk no more as other Gentiles, in the vanity of your understanding. 1. Cor. 1.21. It pleased God by the foolishness of preaching, to save those which believe. 23. We preach Christ crucified, to the jews a stumbling block, but to the Grecians foolishness. Prou. 14.12. There is a way which seemeth good in the eyes of men, but the end thereof is death. IV. A natural inclination only to conceive and devise the thing which is evil. Gen. 6.5. The Lord saw that the wickedness of man was great upon earth, & all the imaginations of the thoughts of the heart were only evil continually, jere. 4. 22. They are wise to do evil, but to do well they have no knowledge. Hence it is apparent, that the original, and as I may say, the matter of all heresies, is naturally engrafted in man's nature. This is worthy the observation of students in divinity. The increase of sin in the understanding, is 1. a reprobate sense, when God withdraweth the light of nature. joh. 12.40. He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, & understand with their hearts, and I should heal them, and they be converted. Rom. 1.28. As they regarded not to know God, so God delivered them up unto a reprobate mind, to do those things which are not convenient. 2. The spirit of slumber, Rom. 11.8. God hath given them the spirit of slumber, etc. 3. A spiritual drunkenness, Esay 29.9. They are drunken, but not with wine, they stagger, but not with strong drink. 4. Strong illusions. 2. Thess. 2.11. God shall send them strong illusions, & they shall believe lies. The remnant of God's image in the conscience, is an observing and watchful power, like the eye of a keeper, reserved in man, partly to reprove, partly to repress the unbridled course of his affections. Rom. 2.15. Which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another or excusing. That which the conscience hath received of Adam, is the impurenes thereof. Titus 1.15. To them that are defiled a●● unbelieving nothing is pure, but even their minds and consciences are defiled. This impurity hath three effects: the first, is to excuse sin; as, if a man serve God outwardly, he will excuse and cloak his inward impiety. Mark 10.19,20. Thou knowest the commandments. Thou shalt not, etc. Then he answered, and said, Master, all these things have I observed from my youth. Again, it excuseth intents not warranted in God's word, 1. Chron. 13.9. When they came to the threshing floor of Chidon, Vzza put forth his hand to hold the Ark, for the ox did shake it. The second, is to accuse and terrify for doing good. This we may see in superstitious idolators, who are grieved when they omit to perform counterfeit and idolatrous worship to their gods. Colos. 2.21,22. Touch not, taste not, handle not, which all perish with using, and are after the commandments and doctrines of men. Esay 29.13. And their fear toward me was taught them by the precepts of men. The third, is to accuse and terrify for sin. Gen. 50. 15. When Joseph's brethren saw that their father was dead, they said, It may be that joseph will hate us, and will pay us again all the evil, which we did unto him. joh. 8.9. And when they heard it, being accused by their own consciences, they went out one by one. 1. joh. 3. 20. If our heart condemn us, God is greater than our heart. Though the conscience shall accuse a man truly, yet that will not argue any holiness in it: which appeareth, in that Adam in his innocency had a God, yet no accusing conscience. Impurenes increased in the conscience, is first such a senseless numbness, as that it can hardly accuse a man of sin. Eph. 4.19. Who being past feeling have given themselves to wantonness, to work all uncleanness, even with greediness. 1. Tim. 4.2. Having their consciences burned with an hot iron. This senselessness springeth from a custom in sinning. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone. II. Some grievous horror, & terror of the conscience, Gen. 4.14. 〈◊〉 hold thou hast cast me this day from the earth, and from thy face shall I be hid. And ver. 13. My punishment i● greater, than I can bear. The Symptoms of this disease, are blasphemies, trembling of body, fearful dreams. Act. 24.26. And 〈◊〉 h● disputed of righteousness, and temperance and the judgement to come, Felix tr●mled etc. Dan. 5.9. Then the king's countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other. In the will, the remnant of God's image, is a free choice. First, in every natural action, belonging to each living creature, as to nourish, to engender, to move, to perceive. Secondly, in every human action that is, such as belong to all men; and therefore man hath free-will in outward actions, whether they concern manners, a family, or the commonwealth, albeit both in the choice and refusal of them it be very weak. Rom. 2.14. The Gentiles which have not the law, by nature do those things which are of the law. The will received. I. An impotency, whereby it cannot will, or so much as lust after that, which is indeed good, that is, which may please and be acceptable to God. 1. Cor. 2.14. The natural man perceiveth not the things of the spirit of God for they are foolishness unto him neither can he know them, because they are spiritually discerned. Rom. 5.6. Christ when we were yet of no strength, at his time died for the ungodly. 2. Tim. 2.26. Phil. 2.13. It is God which worketh in you both the will and the deed, even of his good pleasure. II. An inward rebellion, whereby it utterly abhorreth that which is good, desiring and willing that alone which is evil. By this it appeareth, that the will is no agent but a mere patient in the first act of conversion to God, and that by itself it can neither begin that conversion, or any other inward and sound obedience due to God's law. That which the affections receive, is a disorder, by which they therefore are not well affected, because they eschew that which is good, and pursue that which is evil. Galat. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof. Rom. 1.26. Therefore God gave them over to filthy lusts. 1. King. 22.8. The king of Israel said unto jehosophat, yet is there one of whom thou mayest take counsel, but him I hate, etc. and 21.4. therefore Achab came home to his house discontented and angry for the word which Naboth spoke unto him; and he laid himself on his bed, turning away his face lest he should eat meat. That which the body hath received, is I. fitness to begin sin. This doth the body in transporting all objects and occasions of sin to the soul. Gen. 3.6. The woman seeing that the tree was good for meat, and pleasant to the eyes, etc. took of the fruit thereof, and did eat. II. A fitness to execute sin, so soon as the heart hath begun it. Rom. 6. Neither give your members as weapons of injustice to sin, and vers. 19 As you have given your members as servants to uncleanness and iniquity, to commit iniquity, etc. CHAP. 13. Of actual sin. A After original sin in Adam's posterity, actual transgression taketh place. It is either inward or outward. Inward, is of the mind, will, & affections. The actual sin of the mind, is the evil thought or intent thereof, contrary to God's law. Examples of evil thoughts: God (the only knower of the heart) hath in divers places set down in his word. I. That there is no God, Psal. 10.4. The wicked is so proud, that he seeketh not for God, he thinketh always there is no God. Psal. 14. 1. The fool saith in his heart, there is no God. II. That there is neither providence nor presence of God in the world. Psal. 10.11. He hath said in his heart, God hath forgotten: he hideth away his face & will never see. vers. 13. Wherefore doth the wicked centemne God? he saith in his heart, thou wilt not regard. III. It imagineth safeguard to itself from all perils. Psal. 10. 6. He saith in his heart, I shall never be moved nor be in danger. Revel. 18.7. She saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning. IV. It esteemeth itself more excellent than other. Apoc. 18.7. I sit as a queen. Luk. 18.11. The Pharisie standing thus, prayed to himself, I thank thee, O God, that I am not as other men, extortioners, unjust, adulterers, nor yet as this Publican. vers. 12. I fast twice in the week, and give tithe of all my possessions. V. That the Gospel of God's kingdom is mere foolishness. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him. VI To think uncharitably & maliciously of such as serve God sincerely. Math. 12.24. When the pharisees heard that, they said, he casteth not out devils but by the prince of devils. Psal. 74.2. They said in their hearts' Let us destroy them altogether. VII. To think the day of death far off. Esay 28.15. Ye have said, We have made a covenant with death, and with hell we are at agreement, though a scourge run over and pass through, it shall not come at us. VIII. That the pains of hell may be eschewed, in the place before mentioned, they say, With hell have we made agreement. IX. That God will defer his both particular and last general coming to judgement. Luk. 12. 19 I will say unto my soul, soul thou hast much goods laid up for many years. and vers. 45. If that servant say in his heart, my master will defer his coming, etc. Many carnal men pretend their good meaning: but when God openeth their eyes, they shall see these rebellious thoughts rising in their minds, as sparkles out of a chimney. The actual sin of both will and affections, is every wicked motion, inclination, and desire. Gal. 5. The flesh lusteth against the spirit. An actual outward sin, is that, to the committing whereof, the members of the body do, together with the faculties of the soul, concur. Such sins as these are infinite. Psal. 40. 12. Innumerable troubles have compassed me, my sins have taken such hold upon me, that I am not able to look up: yea, they are more in number then the hairs of mine head. Actual sin, is of omission or commission: Again, both these are in words or deeds. In the sin of commission, observe these two points. The degrees in committing a sin, and the differences of sins committed. The degrees, are in number four. james 1. 14, 15. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed: Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. The first degree, is temptation, whereby man is alured to sin. This doth Satan by offering to the mind that which is evil. joh. 13.2. The devil had now put into the heart of judas Iscariot Simons son to betray him. Act. 5.3. Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie? etc. 1. Chr. 21. 1. And Satan stood up against Israel, and provoked David to number Israel. This also is effected upon occasion of some external object, which the senses perceive. job 31.1. I have made a covenant with mine eyes, why then should I look upon a maid? Tentation hath two parts: abstraction, and inescation. Abstraction, is the first cogitation of committing sin; whereby the mind is withdrawn from God's service, to the which it should be always ready priest. Luk. 10.27. Thou shalt love the Lord thy God with all thy heart, and all thy soul, with all thy thought. Inescation, is that whereby an evil thought conceived, and for a time retained in the mind by delighting the will and affections, doth as it were, lay a bait for them to draw them to consent. The second degree, is conception, which is nothing else but a consent and resolution to commit sin. Psal. 7. 14. He shall travail with wickedness, he hath conceived mischief, but he shall bring forth a lie. The third degree, is the birth of sin, namely, the committing of sin, by the assistance both of the faculties of the soul, and the powers of the body. The fourth degree, is perfection, when sin being by custom perfect, and, as it were ripe, the sinner reapeth death, that is, damnation. This appeareth in the example of Pharaoh: wherefore custom in any sin is fearful. Sin actually committed, hath five differences. First, to consent with an offender, and not actually to commit sin. Eph. 5.11. Have no fellowship with the unfruitful works of darkness, but reprove them rather. This is done three manner of ways. I. When as a man in judgement somewhat alloweth the sin of another. Numb. 20.6,10. Moses and Aaron gathered the congregation together before the rock, and Moses said unto them, Hear now ye rebels: shall we bring you water out of the rock? vers. 12. The Lord spoke to Moses and Aaron, because ye believed me not, to sanctify me in the presence of the children of Israel into the land which I have given them. II. When the heart approveth in affection and consent. Hither may we refer both the Ministers and the Magistrates concealing and winking at offences. 1. Sam. 2. 23. Ely said, Why do ye such things? for of all this people I hear evil of you. Do no more my sons, etc. Now that Elies will agreeth with his sons sins, it is manifest, vers. 29. Thou honour'st thy children above me. III. Indeed, by counsel, presence, enticement. Rom. 1. 31. They do not only do the same, but also favour them that do them. Mark. 6.25, 26. She said unto her mother, What shall I ask: and she said, john Baptists head, etc. Act. 22. 20. When the blood of thy Martyr Steven was shed, I also stood by, and consented unto his death, and kept the clothes of them that slew him. The second difference, is to sin ignorantly, as when a man doth not expressly and distinctly know whether that which he doth, be a sin or not, or if he knew it, did not acknowledge and mark it. 1. Tim. 1.23. I before was a blasphemer, and a persecutor, and an oppressor: but I was received to mercy, for I did it ignorantly through unbelief. Nomb. 35.22, 23, 24. If he pushed him unadvisedly and not of hatred, or cast upon him any thing without laying of wait, or any stone (whereby he might be slain) and saw him not, or caused it to fall upon him, and he die, and was not his enemy, neither sought him any harm: then the congregation shall judge between the slayer and the avenger of blood, according to these laws. 1. Cor. 4 4. I know nothing by myself, yet am I not thereby justified. Psal. 19: 13. Cleanse me from my secret sins. The third difference, is to sin upon knowledge, but of infirmity, as when a man fearing some imminent danger, or amazed at the horror of death, doth against his knowledge deny that truth, which otherwise he would acknowledge and embrace. Such was Peter's fall, arising from the overmuch rashness of the mind, mingled with some fear. Thus all men offend, when the flesh, and inordinate desires so overrule the will and every good endeavour, that they provoke man to that, which he from his heart detesteth. Rom. 7.19. I do not the thing which I would, but the evil which I would not, that do I. The fourth difference, is presumptuous sinning upon knowledge. Psal. 19 13. Keep thy servant from presumptuous sins: let them not reign over me. Hitherto belongeth, I. every sin committed with an high hand, that is, in some contempt of God. Numb. 15.30. The person that doth presumptuously, &c. shallbe cut off from amongst his people: because he hath despised the word of the Lord, and and hath broken his commandment. II. Presumption of God's mercy in doing evil. Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Rom. 2.4. Despisest thou the riches of his bountifulness, etc. not knowing that the bountifulness of God leadeth thee to repentance, etc. The fifth difference, is to sin upon knowledge and set malice against God, and to this is the sin against the holy Ghost referred. CHAP. 14. Of the punishment of sin. HItherto we have entreated of sin, wherewithal all mankind is infected: in the next place succeed the punishment of sin, which is threefold. The first is in this life, and that diverse ways. The first concerneth the body, either in the provision with trouble for the things of this life, Gen. 3. 17. or a proneness to disease, Matth. 9.2. Son be of good comfort, thy sins be forgiven thee. joh. 5. 14. Behold, thou art made whole, sin no more, lest a worse thing fall upon thee. Deut. 28.21,22. The Lord shall make the pestilence cleave unto thee, until he hath consumed thee from the land, etc. Or shame of nakedness, Gen. 3.7. Or in women's pains in childbirth. Gen. 3. 16. Unto the woman he said, I will greatly increase thy sorrows, and conceptions: in sorrow shalt thou bring forth children. II. The soul is punished with trembling of conscience, care, trouble, hardness of heart, and madness. Deut. 28.28. The Lord shall smite thee with madness, and with blindness, and with astonying of heart. III. The whole man is punished, 1. with fearful subjection to the regiment of Satan. Col. 1.13. Which freed us from the power of darkness, and translated us into the kingdom of his beloved Son. Heb. 2. 14. He also himself took part with them, that he might destroy through death, him that had power of death, that is, the devil. 2. A separation from the fellowship of God, and trembling at his presence. Eph. 4. 18. Having their cogitation darkened, and being strangers from the life of God. Gen. 3. 10. I heard thy voice in the garden, and was afraid, because I was naked, therefore I hid myself. 3. Upon a man's goods, divers calamities and damages. Deut. 28.29. Thou shalt ever be oppessed with wrong, and be pouled, and no man shall succour thee, etc. to the end of the chapter. To this place may be referred distinction of Lordships: and of this cometh a care to enlarge them, and bargaining with all manner of civil servitudes. 4. The loss of that Lordly authority, which man had over all creatures; also their vanity, which is not only a weakening, but also a corrupting of that excellency of the virtues and powers which God at the first put into them. Rom. 8.20, 21. The creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope, etc. 5. In a man's name, infamy and ignominy sometimes after his death. jerem. 24.9. The second, is at the last gasp, namely death, or a change like unto death, Rom. 6.23. The wages of sin is death. The third is, after this life, even eternal destruction from God's presence, and his exceeding glory. 2. Thess. 1.9. Who shallbe punished with everlasting perdition, from the presence of God, and the glory of his power. CHAP. 15. Of Election, and of jesus Christ the foundation thereof. PRedestination hath two parts: Election, and Reprobation. 1. Thess. 5.9. God hath not appointed us to wrath, but to obtain salvation by the means of our Lord jesus Christ. Election, is God's decree, whereby on his own free will, he hath ordained certain men to salvation, to the praise of the glory of his grace. Eph. 1.4, 5, 6. He hath chosen us in him, before the foundation of the world, according to the good pleasure of his will, to the praise of the glory of his grace. This decree, is that book of life, wherein are written the names of the Elect. Revel. 20.12. Another book was opened, which is the book of life, and the dead were judged of those things, that were written in the books, according to their works. 2. Tim. 2.19. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his. The execution of this decree, is an action, by which God, even as he purposed with himself, worketh all those things, which he decreed for the salvation of the Elect. For they whom God elected to this end, that they should inherit eternal life, were also elected to those subordinate means, whereby, as by steps, they might attain this end, and without which, it were impossible to obtain it. Rom. 8. 29, 30. Those which he knew before, he also predestinate to be made like to the image of his Son, that he might be the first borne amongst many brethren: Moreover, whom he predestinate, them he called, whom he called, them ●ee justified, and whom he justified, them also he glorified. There appertain three things to the execution of this decree. First, the foundation. Secondly, the means. Thirdly, the degrees. The foundation is Christ jesus, called of his father from all eternity, to perform the office of the Mediator, that in him, all those which should be saved, might be chosen. Heb. 5.5. Christ took not to himself this honour, to be made the high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him etc. Esa. 42.1. Behold my servant: I will stay upon him, mine elect, in whom my soul delighteth: I have put my spirit upon him, he shall bring forth judgement to the Gentiles. Eph. 1.4. He hath chosen us in him, meaning Christ. Question. How can Christ be subordinate unto God's election, seeing he together with the Father decreed all things? Answ. Christ as he is Mediator, is not subordinate to the very decree itself of election, but to the execution thereof only. 1. Pet. 1.20. Christ was ordained before the foundation of the world. Augustine in his book of the Predestinaiion of the Saints, chap. 5. Christ was Predestinate that he might be our head. In Christ we must especially observe two things, his incarnation, & his Office. To the working of his Incarnation, concur: First, both his Natures. Secondly, their Union. Thirdly, their distinction. Christ's first Nature, is the Godhead, in as much as it belongeth to the Son, whereby he is God. Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. joh. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God. It was requisite for the Mediator to be God; 1. That he might the better sustain that great misery, wherewith mankind was overwhelmed; the greatness whereof, these four things declare: I. The grievousness of sin, wherewith God's majesty was infinitely offended. II. Gods infinite anger against this sin. III. The fearful power of death. IV. The devils tyranny who is prince of this world. 2. That he might make his humane nature both of plentiful merit, and also of sufficient efficacy, for the work of man's redemption. 3. That he might instill into all the elect eternal life, and holiness. Esa. 43.12. I am the Lord, & there is none besides me a Saviour, I have declared, and I have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. I say, the Godhead, in as much as it is the Godhead of the Son, is Christ's divine Nature: not as it is the Godhead of the Father, or the holy Ghost, for it is the office of the Son, to have the administration of every outward action of the Trinity, from the Father to the holy Ghost. 1. Cor. 6.8. And he being by nature the Son of the father, bestowet● this privilege on those that believe, that they are the Sons of God by adoption. joh. 1.12. As many as received him, to them he gave to be the sons of God. If either the Father or the holy Ghost, should have been incarnate, the title of Son should have been given to one of them, who was not the Son by eternal generation; and so there should be more sons then one. Christ's other nature, is his humanity, whereby he, the Mediator, is very mā● 1. Tim. 2.5. One God, & one Mediator between God & man, the man Christ Ie●●s. It was necessary that Christ should be man. First, that God might be pacified in that nature, wherein he was offended. Secondly, that he might undergo punishment due to sin, the which the Godhead could not, being void and free from all passion. Furthermore, Christ, as he is man, is like unto us in all things, sin only excepted. Heb. 2.17. In all things it became him to be made like unto his brethren. 1. Cor. 13.4. Christ therefore is a perfect man, consisting of an essential and true soul & body, whereunto are joined such faculties and properties, as are essential unto both. In his soul, is understanding, memory, will, and such like: in his body, length, breadth, and thickness: yea, it is comprehended in one only place, visible, subject to feeling, neither is there any thing wanting in him, which may either adorn or make for the being of man's nature. Again, Christ in his humanity, was subject to the infirmities of man's nature, which are these: I. to be tempted. Matth. 4.1. jesus was carried by the spirit into the desert, to be tempted of the Devil. II. To fear. Heb. 5.7. Who in the days of his flesh did offer up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared. III. To be angry. Mark. 3.5. Then he looked round about on them angrily, mourning also for the hardness of their hearts, and said unto the man, Stretch forth thine hand. IV. Forgetfulness of his office imposed upon him, by reason of the agony astonishing his senses. Matth. 26.39. He went a little further, and fell on his face, and prayed, saying, O Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. We must hold these things concerning Christ's infiniteness; I. They were such qualities, as did only affect his human nature, and not at all constitute the same: and therefore might be left of Christ. II. They were such as were common to all men; as to thirst, to be weary, and to die: and not personal, as are agues, consumptions, the leprosy, blindness, etc. III. He was subject to these infirmities, not by necessity of his humane nature, but by his free-will & pleasure, pitying mankind: therefore in him, such infirmities were not the punishment of his own sin, as they are in us, but rather part of that his humiliation which he did willingly undergo for our sakes. CHAP. 16. Of the Union of the two natures in Christ. Now followeth the Union of the two natures in Christ, which especially concerneth his Mediation, for by it his humanity did suffer death upon the cross in such sort, as he could neither be overcome, nor perpetually overwhelmed by it. Three things belong to this uniting of Natures. I. Conception, by which his humane nature was by the wonderful power and operation of God, both immediately, that is, without man's help, and miraculously framed of the substance of the Virgin Marie. Luke 1.35. The holy Ghost shall come upon thee, & the power of the most high shall overshadow thee. The holy Ghost cannot be said to be the father of Christ, because he did minister no matter to the making of the humanity, but did only fashion and frame it of the substance of the Virgin Marie. II. Sanctification, whereby the same human nature was purified, that is, altogether severed by the power of the holy ghost, from the least stain of sin, to the end that it might be holy & be made fit to die for others. Luk. 1.35. That holy thing which shall be borne of thee shall be called the Son of God. 1. Pet. 3.18. Christ hath once suffered for sins, the just for the unjust. 1. Pet. 2.22. Who did not sin, neither was there guile found in his mouth. III. Assumption, whereby the Word, that is, the second person in Trinity, took upon him flesh, and the seed of Abraham, namely that his humane Nature, to the end that it being destitute of a proper and personal subsistence, might in the person of the Word obtain it: subsisting, and, as it were, being supported of the Word for ever. john 1.14. That Word was made flesh. Heb. 2.16. He took not upon him the nature of Angels, but the seed of Abraham. In the assumption, we have three things to consider: I. The difference of the two natures in Christ. For the divine nature, as it is limited to the person of the Son is perfect and actually subsisting in itself: the other not. II. The manner of union. The person of the Son did by assuming the human Nature, create it, & by creating, assume it. III. The product of the Union. Whole Christ, God and man, was not made a new person of the two natures, as of parts compounding a new thing; but remained still the same person. Now whereas the ancient Fathers termed Christ a compound person, we must understand them not properly, but by proportion. For as the parts are united in the whole, so these two natures do concur together in one person, which is the Son of God. By this we may see, that Christ is one only Son of God, not two: yet in two respects is he one. As he is the eternal Word, he is by nature the Son of the Father. As he is man, the same Son also, yet not by nature or by adoption, but only by personal union. Luk. 1.35. Matth. 3.17. This is my beloved Son, etc. The phrase in Scripture agreeing to this Union, is the communion of properties, concerning which, observe two rules. I. Of those things, which are spoken or attributed to Christ, some are only understood of his divine nature. As that joh. 8.58. Before Abraham was, I am. And that Coloss. 1.15. Who is the image of the invisible God, the first borne of every creature. Some again agree only to his humanity, as borne, suffered, dead, buried, etc. Luk. 2.52. And jesus increased in wisdom and stature, and in favour with God and man. Lastly, other things are understood, only of both natures united together. As Matth. 17.5. This is my beloved Son, in whom only I am well pleased, hear him. Eph. 1.22. He hath made subject all things under his feet, and hath appointed him over all things to be the head to the Church. II. Some things are spoken of Christ, as he is God, which must be interpreted according to his human nature. Act. 20.28. To feed the Church of God, that is, Christ, which he (according to his manhood) hath purchased with his own blood. 1. Cor. 2.8. If they had known this, they would never have crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which only are understood of his divine nature. joh. 3.13. No man ascended up to heaven, but he that hath descended from heaven, the son of man which is in heaven. This is spoken of his manhood, whereas we must understand, that only his Deity came down from heaven. joh. 6.62. What if ye should see the son of man, (uz. Christ's human nature) ascend up, where he (uz. his Deity) was before. lastly, by reason of this Union, Christ, as he is man, is exalted above every name: yea, he is adored, and hath such a great (though not infinite) measure of gifts, as far surpass the gifts of all Saints and Angels. Eph. 1.21. And set him at his right hand in heavenly places ●●●re above all principality, and power, and might, and domination, and every name that is named, not in this world only, but in that also that is to come. Heb. 1.6. When he bringeth his first begotten Son into the world, he saith, And let all the Angels of God worship him. Col. 2.3. In whom all the treasures of wisdom and knowledge are hidden. Phil. 2.9, 10. Therefore god exalted him on high, & gave him a name above all names, that at the name of jesus every knee should bow (namely, worship, and be subject to him) both of things in heaven, and things in earth, and things under the earth. CHAP. 17. Of the distinction of both Natures. THe distinction of both Natures, is that, whereby they, with their properties and effects, remain, without composition, mingling, or conversion, distinct. joh. 10.17,18. Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but: I lay it down of myself. I have power to lay it down, and have power to take it again. joh. 13.31, 32. Now is the Son of man glorified, & God is glorified in him. If God be glorified in him, God shall also glorify him in himself. Here we may observe, that there is one will in Christ, as God: another, as man. Matth. 26.39. Not as I will but as thou wilt. This also approveth that sentence of the Chalcedon Creed. We confess, that one and the same Christ jesus, both Son, Lord, only begotten, is known and preached to be in two natures without confusion, mutation, distinction, or separation. Lastly, hereby it is manifest, that Christ, when he became that which he was not (namely man) continued still that which he was (very God.) CHAP. 18. Of Christ's Nativity and Office. THus much concerning Christ's incarnation, the clear declaration thereof was by his nativity. The nativity of Christ, is that whereby Mary a Virgin, did after the course of nature, and the custom of women, bring forth Christ that Word of the father, and the Son of David: so that those are much deceived, which are of opinion that Christ, after a miraculous manner, came into the world, the womb of the Virgin being shut. Luk. 2.23. Every man child which first openeth the womb, shall be called holy to the Lord. The which place of scripture is applied to Mary & our Saviour Christ. Hence is it, that the Virgin Marie is said (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to bring forth god albeit she is not any way mother of the Godhead. For Christ as he is God, is without mother, and as man, without Father. It is convenient to be thought; that Mary continued a Virgin until her dying day, albeit we make not this opinion any article of our belief. I. Christ being now to depart the world, committed his mother to the tuition and custody of his disciple john, which it is like he would not have done, if she had had any children, by whom, as custom was, she might have been provided for. joh. 19 26. II. It is likely that she who was with child by the holy Ghost, would not after know any man. III. It is agreed of by the Church in all ages. Christ being now borne, was circumcised the eight day, that he might fulfil all the righteousness of the law: and b●●●g thirty years of age, he was baptised, that he being publicly and solemnly invested into the office of his Mediatorship, might take upon him the guilt of our sins. He was both circumcised and baptised, that we might learn: I. That the whole efficacy of the Sacraments, depend alone and wholly upon him. II. That he was Mediator of mankind, both before and after the Law, as also under grace. III. That he is the knot and bond of both covenants. His Office followeth, to the perfect accomplishing whereof, he was anointed of his Father, that is, he was sufficiently furnished both with gifts and authority. Hebr. 1.9. Therefore God, even thy God anointed thee with the oil of gladness above thy fellows. Esa. 61.1. The Spirit of the Lord was upon me, therefore be anointed me. joh. 3.34. God giveth him not the Spirit by measure. If any man enforce this as a reason, that Christ could not perform the Office of a Mediator, being not the mean or middle betwixt God and man, but the party offended, & so one of the extremes: we must know that Christ is two ways said to be the middle or mean. I. Betwixt God and all men: for being both God and man, he doth participate with both extremes. II. Betwixt God and the faithful only: first, according to his humanity, whereby he received the Spirit without measure. Secondly, according to his divine nature, namely, as he is the Word. Now the Word is middle, betwixt the Father and the faithful: I. In regard of order, because the Word was begotten of the Father, and by it we have access unto the Father. This subordination, which is of the Son to the Father, is not in the divine essence, severally and distinctly considered, but in the relation or manner of having the essence. And after this manner those things which are subordinate, cannot be unequal, if they have one and the same singular essence. II. In regard of his office, the which, being imposed on him by his Father, he did willingly undergo, and of his own accord. Christ doth exercise this office according to both natures united in one person, and according to each nature distinct one from the other. For in reconciling God and man together, the flesh performeth some things distinctly, and the Word other things distinctly. Again, some other things are done not by the Word or flesh alone, but by both together. This office is so appropriate to Christ, that neither in whole, or in part, can it be translated to any other. Hebr. 7.24. This man because he endureth for ever, hath an everlasting priesthood, or a priesthood that cannot pass from one to another. Therefore Christ, as he is God, hath under him, Emperors, Kings, Princes to be his Vicegerents; who therefore are called Gods. Psal. 82.1. But as he is Mediator, that is, a Priest, a Prophet, & King of the Church, he hath no Vicegerent, Vicar, or Lieutenant, who, in his either Kingly or Priestly office, in both, or but one, can be in his stead. Christ's office is threefold, Priestly, Prophetical, Regal, Psal. 110.1,2,3,4. Esai 42.1. Christ's Priesthood, is an office of his, whereby he performed all those things to God, whereby is obtained eternal life. Heb. 5.9. And being consecrate, was made the author of eternal salvation, unto all them that obey him: and is called of God an high Priest for ever after the order of Melchisedec. Chap. 7. 24,25. This man because he endureth for ever, hath an everlasting Priesthood, wherefore he is able also perfectly to save all them that come unto God by him. His Priesthood, consisteth of two parts. Satisfaction, and Intercession. Satisfaction, is that, whereby Christ is a full propitiation to his Father for the Elect. job. 23.23. If there be a messenger with him, or an interpreter, one of a thousand, to declare unto man his righteousness, then will he have mercy upon him, and will say, Deliver him that he go not down into the pit, for I have found a reconciliation. Rom. 3.24. And are justified freely by his grace, through the redemption that is in Christ jesus. v. 25. Whom God hath set forth to be a reconciliation through faith in his blood. 1. joh. 2. 2. He is a propitiation for our sins. Christ satisfied God's anger for man's offence, according to his humanity, by performing perfect obedience to the will of God, according to his Deity, by ministering such especial dignity to his perfect obedience, as was both full of merit and efficacy before God, for the salvation of the Elect. joh. 17.19. For their sakes sanctify I myself, that they also may be sanctified through the truth. Act. 20.28. To feed the flock of God, which he hath purchased with his own blood. 2. Cor. 5.19. God was in Christ, and reconciled the world to himself, not imputing their sins unto them. Satisfaction, comprehendeth his passion, and fulfilling the Law. His passion, is the first part of satisfaction, by which, he having undergone the punishment of sin, satisfied God's justice, and appeased his anger for the sins of the faithful. His passion was on this manner. a Mark. 4.32. Matth. 26.38. Somewhat before his death, partly fear arising from the sense of God's wrath imminent upon him, partly grief possessing, as it were, each part of him, so disturbed his sacred mind, b joh. 12.27, Mark. 14.35. that inwardly for a while it struck into him a strange kind of astonishment, or rather oblivion of his duty imposed upon him: and outwardly c Matth. 26.37,42. joh. 12. 29. Hebr. 5.7. made him pray unto his Father (if he would) to remove that cup from him, the which he did express with no small cry, many tears, and a bloody sweat, d Luk. 22.44. trickling from his body unto the ground. But when he came again unto himself, e Hebr. 9.5. 1. Cor. 5.5,7. Esa. 53.10,11. he freely yielded himself unto his Father to satisfy upon the cross for the transgression of man. After this his agony was overpassed, f Matt. 26.47. by judas his treachery Christ is apprehended, and g joh. 18.13,14. first he is brought to Annas, after to Caiaphas, where Peter denieth him: h joh. 18.29. from Caiaphas is he lead bound to Pilate, i Luk. 2●. 7,8. Pilate posteth him over to Herod, k Luk. 23. 15. he transposteth him back again to Pilate, l Matth. 27.24, 26. who acknowledgeth his innocency, and yet condemneth him as an offender. This innocent thus condemned, is m the same place. pitifully scourged, crowned with thorns, scoffed, spitted at, spitefully adjudged to the death of the cross; n joh. 19.18. on which his hands and feet are fastened with nails. Here stayed not his passions, but after all these, o Gal. 3. 13. he became accursed to God the Father, that is, God poured upon him, being thus innocent, such a sea of his wrath, as was equivalent to the sins of the whole world. He now being under this curse, through the sense and feeling of this strange terror, p Matth. 27.35,46. complaineth to his Father, that he is forsaken: who notwithstanding, encountering then with Satan and his Angels, did utterly vanquish q Coloss. 1.24,15. and overcome them. When this was ended, his heart r joh. 19.34. was pierced with a spear, till the blood gushed out from his sides, and he gave up s Heb. 9.15,16. the ghost: and t Luk. 23.43,46. commended his spirit to his Father's protection, the which immediately went into Paradise. His body, u joh. 19 33,42. whereof not one bone was broken, was buried, and three days was x Act. 1. 13. ignominiously captivated of death. In this description of Christ's passion, we may note five circumstances especially. I. His Agony, namely, a vehement anguish, arising upon the conflict of two contrary desires in him: The first, was to be obedient to his Father. The second, to avoid the horror of death. Luk. 22.44. Being in an agony, be prayed more earnestly, and his sweat was like drops of blood, trickling down to the ground. Hebr. 5.7. In the days of his flesh did offer up prayers and supplications with strong crying and tears unto him, that was able to save him from death, and was also heard in that which he feared. II. His Sacrifice, which is an action of Christ's, offering himself to God the Father, as a ransom for the sins of the Elect. Hebr. 9.26. Now in the end of the world hath he appeared once to put away sin, by the sacrifice of himself. In this sacrifice, the oblation was Christ, as he was man. Heb. 10.10 By the which will we are sanctified, even by the offering of jesus Christ once made. The Altar also was Christ, as he was God. Heb. 13.10. We have an Altar, whereof they have no authority to eat which serve in the Tabernacle. Hebr. 9.14. How much more shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? Hence it is that Christ is said to sanctify himself, as he is man, joh. 17.19. For their sakes sanctify I myself. Math. 23.17. As the altar, the gift, and the temple, the gold. Math. 23.17. Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest for ever after the order of Melchisedec. 1. Tim. 2.5,6. One Mediator between God and man, the man Christ jesus, who gave himself a ransom for all men, to be a testimony in due time. III. God the father's acceptation of that his sacrifice in which he was well pleased. For, had it been that God had not allowed of it, Christ's suffering had been in vain. Matth. 3.17. This is my beloved Son, in whom I am well pleased. Eph. 5.1. Even as Christ loved us and gave himself for us to be an offering and a sacrifice of a sweet smelling savour to God. IV. Imputation of man's sin to Christ, whereby his Father accounted him as a transgressor, having translated the burden of man's sins to his shoulders. Esai 53. 4. He hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled: But he was wounded for our transgressions, he was broken for our iniquities, etc. and v. 12. He was counted with the transgressors, and he bore the sins of many. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. V. His wonderful humiliation, consisting of two parts: I. In that he made himself of small or no reputation in respect of his Deity. Philip. 2.7,8. He made himself of no reputation, etc. he humbled himself, and became obedient unto the death, even the death of the cross. We may not think, that this debasing of Christ came, because his divine nature was either wasted or weakened, but because his Deity did, as it were, lay aside, and conceal his power and majesty for a season. And as Irenaeus saith, The Word rested, that the human nature might be crucified, and dead. II. In that he became execrable, which is, by the law accursed for us. Gal. 3.10. Cursed is every one that remaineth not in all things written in the book of the Law to do them. This accursedness, is either inward or outward. Inward is the sense of God's fearful anger upon the cross. Revel. 19 15. He it is that treadeth the winepress of the fierceness and wrath of Almighty God. Esai 53.5. He is grieved for our transgressions, the chastisement of our peace was upon him, and with his stripes we were healed. This appeared by those drops of blood, which issued from him, by his cry to his Father upon the cross, and by sending of Angels to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly. His outward accursednes, standeth in three degrees. I. Death upon the cross, which was not imaginary, but true, because blood and water issued from his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coat which investeth the heart called Pericardion, was pierced. As Columbus observeth in his Anatomy, 7. book. joh. 19●4. His death was necessary, that he might confirm to us the Testament, or Covenant of grace promised for our sakes. Heb. 19.15,16. For this cause is he the Mediator of the new Testament, that through death, etc. they which were called, might receive the promise of eternal inheritance: for where a testament is there must be the death of him that made the testament, etc. ver. 17. II. Burial, to ratify the certainty of his death. III. Descension into hell, which we must not understand that he went locally into the place of the damned, but that for the time of his abode in the grave he was under the ignominious dominion of death. Act. 2.24. Whom God hath raised up and loosed the sorrows of death; because it was unpossible that he should be holden of it. Ephes. 4.9. In that he ascended, what was it but that he also he descended first into the lowest part of the earth? It was necessary that Christ should be captivated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victory! Thus we have heard of Christ's marvelous passion, whereby he hath abolished both the first and second death, due unto us for our sins, the which (as we may further observe) is a perfect ransom for the sins of all and every one of the Elect. 1. Tim. 2.6. Who gave himself a ransom for all men. For it was more, that Christ the only begotten Son of God, yea, God himself for a small while should bear the curse of the Law, then if the whole world should have suffered eternal punishment. This also is worthy our meditation, that then a man is well grounded in the doctrine of Christ's passion, when his heart ceaseth to sin, & is pricked with the grief of those sins, whereby, as with spears he pierced the side of the immaculate lamb of God. 1. joh. 3.6. Who so sinneth, neither hath seen him, nor known him. Zach. 12.10. And they shall look upon him, whom they have pierced, and they shall lament for him, as one lamenteth for his only son, and be sorry for him, as one is sorry for his first borne. After Christ's passion, followeth the fulfilling of the Law, by which he satisfied God's justice in fulfilling the whole Law. Rom. 8. 3,4. God sent his own Son, that the righteousness of the Law might be fulfilled by us. He fulfilled the Law, partly by the holiness of his human nature, and partly by obedience in the works of the Law. Rom. 8.2. The Law of the spirit of life, which is in Christ jesus, hath freed me from the Law of sin, and of death. Matth. 3. 15. It becometh us to fulsill all righteousness, etc. joh. 17.19. Now succeed the second part of Christ's priesthood, namely, intercession, whereby Christ is an Advocate, and entreater of God the Father for the faithful. Rom. 8.34. Christ is at the right hand of God, and maketh request for us. Christ's intercession is directed immediately to God the Father. 1. joh. 2.1. If any man sin, we have an Advocate with the Father, even jesus Christ the just. Now as the Father is first of the Trinity in order, so if he be appeased, the Son and the holy Ghost are appeased also. For there is one and the same agreement and will of all the persons of the Trinity. Christ maketh intercession according to both natures. First, according to his humanity, partly by appearing before his Father in heaven, partly by desiring the salvation of the Elect. Hebr. 9.24. Christ is entered into very heaven to appear now in the sight of God for us. and chap. 7. 25. He is able perfectly to save them that come to God by him, seeing he ever liveth to make intercession for them. Secondly, according to his Deity, partly by applying the merit of his death; partly by making request by his holy Spirit, in the hearts of the Elect, with sighs unspeakable. 1. Pet. 1.2. Elect according to the foreknowledge of the Father to the sanctification of the Spirit. Rom. 8. ●6. The Spirit helpeth our infirmities: for we know not what to pray as we ought, but the Spirit itself maketh request for us with sighs which cannot be expressed. We are not therefore to imagine or surmise, that Christ prostrateth himself upon his knees before his Father's throne for us, neither is it necessary, seeing his very presence before his father, hath in it the force of an humble petition. The end of Christ's intercession is, that such as are justified by his merits, should by this means continue in the state of grace. Now Christ's intercession preserveth the elect in covering their continual slips, infirmities, and imperfect actions, by an especial and continual application of his merits. That by this means man's person may remain just, and man's works acceptable to God. 1. joh. 2.2. He is a reconciliation for our sins, and not for ours only, but for the sins of the whole world. 1. Pet. 2.5. Ye as lively stones, be made a spiritual house and holy Priesthood, to offer up spiritual sacrifices acceptable to God by jesus Christ. revel. 8.3,4. And another Angel came and stood before the altar, having a golden censer, and much odours was given unto him that he should offer with the prayers of all Saints upon the golden altar, which is before the throne, and t●● smoke of the odours with the prayers of the Saints, went up before God out of the Angel's hand. Thus far concerning Christ's priesthood; now follow his Prophetical and Regal offices. His Prophetical office, is that, whereby he immediately from his Father, renealeth his word and all the means of salvation comprised in the same. joh. 1.18. The Son, which is in the bosom of his father, he hath declared unto you. joh. 8.26. Those things which I hear of my father, I speak to the world. Deut. 18.18. I will raise them up a Prophet, etc. The word was first revealed, partly by visions, by dreams, by speech; partly by the instinct and motion of the holy ghost. Heb. 1.1. At sundry times, & in divers manners, God spoke in old time to our Fathers the Prophets: in these last days he hath spoken to us by his son. 2. Pet. 1.21. Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy ghost. The like is done ordinarily only by the preaching of the word, where the holy ghost doth inwardly illuminate the understanding. Luk. 24.45. Then opened he their understanding, that they might understand the Scriptures. v. 21.15. I I will give you a month and wisdom, where against all your adversaries shall not be able to speak, nor resist. Act. 16.14. Whose heart the Lord opened that she attended on the things that Paul spoke. For this cause, Christ is called the Doctor, Lawegiver, and Counsellor of his Church. Matth. 23.10. Be ye not called D●ctors, for one is your Doctor, jesus Christ. jam. 4.12. There is one Lawgiver which is able to save and to destroy. Esa. 9.6. He shall call his name Counsellor, etc. Yea, he is the Apostle of our profession. Heb. 3.1. The Angel of the covenant. Malac. 3.1. And the Mediator of the new covenant. Heb. 9.15. Therefore the sovereign authority of expounding the Scripture, only belongs to Christ: and the Church hath only the ministery of judgement and interpretation committed unto her. Christ's Regal office, is that, whereby he distributeth his gifts, and disposeth all things for the benefit of the elect. Psal. 2. and 110.31.2. The Lord said unto my Lord, sit t●ou on my right hand, till I make thine enemies thy footstool. The execution of Christ's Regal office, comprehendeth his exaltation. Christ's exaltation, is that, by which he, after his humiliation, was by little and little exalted to glory; and that in sundry respects according to both his natures. The exaltation of his divine nature, is an apparent declaration of his divine properties in his human nature, without the least alteration thereof. Rom. 1. 4. Declared mightily to be the son of God, touching the spirit of sanctification by the resurrection from the dead. Act. 2.36. God hath made him both lord & Christ, whom ye have crucified. The exaltation of his humanity, is the putting off from him his servile condition, and all infirmities, and the putting on of such habitual gifts; which albeit they are created and finite; yet they have so great and so marvelous perfection, as possibly can be ascribed to any creature. The gifts of his mind, are wisdom, knowledge, joy, and other unspeakable virtues of his body, immortality, strength, agility, brightness. Philip. 3.21. Who shall change our vile bodies, that it may be fashioned like unto his glorious body. Math. 17.2. He was transfigured before them, & his face did shine as the sun, and his clothes were as white as the light. Heb. 1.9. God even thy God hath anointed the with the oil of gladness above thy fellows. Eph. 1.20.22. Christ's body, although it be thus glorified, yet is it still of a solid substance, compassed about, visible, palpable, and shall perpetually remain in some certain place. Luk. 24.39. Behold my hands, and my feet, it is even I, touch me, and see: a spirit hath no flesh and bones, as ye see me have. There be three degrees of Christ's exaltation. I. His resurrection, wherein by his divine power he subdued death, and raised up himself to eternal life. 2. Cor. 13.4. Though he was crucified concerning his infirmity, yet liveth he through the power of God. Matth. 28.6. He is not here, for he is risen, as he said, Come see the place where the Lord was laid. The end of Christ's resurrection, was to show that his satisfaction, by his passion and death, was fully absolute. For one only sin would have detai●ed the Mediator under the dominion of death, though he had fully satisfied for all the rest. 1. Cor. 15.17. If Christ be not raised, your faith is in vain: ye are yet in your sins. Rom. 4.25. Who was delivered to death for our sins, and is risen again for our justification. II. His ascension into heaven, which is a true, local, and visible translation of Christ's human nature from earth into the highest heaven of the blessed, by the virtue & power of his Deity. Act. 1.9. When he had spoken these things, while they beheld, he was taken up: for a cloud took him up out of their sight: and while they looked steadfastly towards heaven, as he went behold, two men stood by them in white apparel: which also said, Ye men of Galilee, why stand ye gazing into heaven, this jesus which is taken up from you into heaven, shall come as ye have seen him go into heaven. Eph. 4.10. He ascended far above all the heavens. The end of Christ's ascension was, that he might prepare a place for the faithful, give them the holy ghost, and their eternal glory. joh. 14.2. In my father's house are many mansions: if it were not so, I would have told you: I go to prepare a place for you. c. 16.7. If I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you. III. His sitting at the right hand of God the father, which metaphorically signifieth that Christ hath in the highest heavens actually all glory, power, & dominion. Heb. 1.3. By himself he hath purged our sins, and sitteth at the right hand of the majesty in the highest places. Psal. 110.1. The Lord said to my Lord, sit thou at my right hand, till I make thine enemies thy footstool. 1. Cor. 15.25. He must reign till he hath put all his enemies under his feet. Act. 7.55. He being full of the holy Ghost looked steadfastly into heaven, and saw the glory of God, and jesus standing at the right hand of God. Mark. 20.22. His regal office hath two parts. The first is, his regiment of the kingdom of heaven, part whereof is in heaven, part upon the earth, namely the congregation of the faithful. In the government of his Church, he exerciseth two prerogatives royal. The first is, to make laws. james 4.12. There is one Lawgiver which is able to save and to destroy. The second is, to ordain his ministers. Eph. 4.11. He gave some to be Apostles, others Prophets, others Evangelists, some Pastors and teachers, etc. 1. Cor. 12.28. God hath ordained some in the Church, as first, Apostles, secondly Prophets, thirdly teachers, then them that do miracles, after that the gifts of healing, helpers, governors, diversity of tongues. Christ's government of the Church, is either his collection of it out of the world or conservation being collected. Eph. 4.12. Psal. 10. The second part of his Regal office, is the destruction of the kingdom of darkness. Col. 1.13. Who hath delivered us from the kingdom of darkness. Psal. 2.9. Thou shalt crus● them with a sceptre of iron, and break them in pieces like a potter's vessel. Luk. 19.27. Those mine enemies, that would not that I should reign over them, bring hither, and slay them before me. The kingdom of darkness, is the whole company of Christ's enemies. The prince of this kingdom, and of all the members thereof, is the devil. Eph. 2.2. Ye walked once according to the counsel of the world, and after the prince that ruleth in the air, enen the prince that now worketh in the children of disobedience. 2. Cor. 4.4. The God of this world hath blinded the eyes of the infidels. 2. Cor. 6.15. What concord hath Christ with Belial, or what part hath the believer with the infidel. The members of this kingdom, and subjects to Satan, are his angels, and unbelievers, among whom, the principal members are Atheists, who say in their heart, there is no God. Psal. 14.1. And Magicians, who bargain with the devil, to accomplish their desires. 1. Sam. 28.7. Psal. 58.5. idolators, who either ador● false Gods, or the true God in an idol 1. Cor. 10.7.20. Turks and jews are of this bunch; so are Heretics, who are such as err with pertinacy in the foundation of religion. 2. Tim. 2. 18. Apostates, or revolters from faith in Christ jesus. Heb. 6.6. False Christ's, who b●are men in hand, they are true Christ's. Matth. 24.26. There were many such about the time of our Saviour Christ his first coming, as josephus witnesseth, book 20. of jewish antiquities, the 11,12. & 14. chapters. Lastly, that Antichtist, who, as it is now apparent, can be none other but the Pope of Rome. 2. Thess. 2.3. Let no man deceive you by any means, for that day shall not come, except there come a departing first, and that that man of sin be disclosed, even the son of perdition, which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, showing himself that he is God. revel. 13.11. And I beheld another beast coming out of the earth, which had two horns like the Lamb, but he spoke like the dragon: And he did all that the first beast could do before him, and he caused the earth, and them that dwell threin, to worship the beast, whose deadly wound was healed. There were then, first, Antichristes at Rome, when the Bishops thereof would be entitled Universal, or supreme governors of the whole world, but then were they complete, when they, together with Ecclesiastical censure usurped civil authority. After that Christ hath subdued all his enemies, these two things shall ensue: I. The surrendering over of his kingdom to God the Father, as concerning the regiment: for at that time shall cease both that civil regiment, and spiritual policy, consisting in word and spirit together. II. The subjection of Christ, only in regard of his humanity, the which then is, when the Son of God shall most fully manifest his majesty, which before was obscured by the flesh as a vail, so that the same flesh remaining both glorious & united to the Son of God, may by infinite degrees appear inferior. We may not therefore imagine, that the subjection of Christ, consisteth in diminishing the glory of the humanity, but in manifesting most fully the majesty of the Word. CHAP. 19 CONCERNING THE OUTWARD MEANS of executing the decree of election, and of the Decalogue. AFter the foundation of Election, which hath hitherto been delivered, it followeth, that we should entreat of the outward means of the same. The means are God's Covenant, and the seal thereof. God's covenant, is his contract with man, concerning life eternal, upon certain conditions. This covenant consisteth of two parts: Gods promise to man, Man's promise to God. God's promise to man, is that, whereby he bindeth himself to man to be his God, if he break not the condition. Man's promise to God, is that, whereby he voweth his allegiance unto his Lo●d, and to perform the condition between them. Again, there are two kinds of this covenant. The covenant of works, & the covenant of grace. Ierm. 31. 3●.42.43. Behold the days come, saith the Lord, that I will make a now cou●nant with the house of Israel, and with the house of judah, not according to the covenant I made with their fathers, when I tocke them ●y the hand to bring them out of the land of Egypt; the which my covenant they broke; although I was an husband to them, saith the Lord. But this shall be the covenant, that I will make with the house of Israel: after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. The covenant of works, is God's covenant, made with condition of perfect obedience, and is expressed in the moral law. The Moral Law, is that part of God's word, which commandeth perfect obedience unto man, as well ●n his nature, as in his actions, and forbiddeth the contrary. Rom. 10.5. Moses thus describeth the righteousness which is of the Law, that the man, which doth these things, shall live thereby. 1. Tim. 1.5. The end of the commandment; is love out of a pure heart, and of a good conscience, and faith unfeigned. Luk. 16.27. Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy strength. Rom. 7. We know that the law is spiritual. The Law hath two parts. The Edict, commanding obedience, and the condition binding to obedience. The condition is eternal life to such as fulfil the law: but to transgressors, everlasting death. The Decalogue or ten Commandments, is an abridgement of the whole Law, and the covenant of works. Exod. 34.27. And the Lord said unto Moses, Write thou these words, for after the tenor of these words, I have made a covenant with thee, and with Israel. And was there with the Lord forty days and forty nights, and did neither eat bread, nor drink water, and he wrote in the Tables the words of the covenant, even the ten Commandments. 1. King. 8.9. Nothing was in the Ark, save the two Tables of stone, which Moses had put there at Horeb, where the Lord made a covenant with the children of Israel, when he brought them out of the land of Egypt. Matth. 22.40. On these two commandments hangeth the whole Law and the Prophets. The true interpretation of the Decalogue, must be according to these rules. I. In the negative, the affirmative must be understood: and in the affirmative, the negative. II. The negative bindeth at all times, and to all times: and the affirmative, bindeth at all times, but not to all times: and therefore negatives are of more force. III. Under one vice expressly forbidden, are comprehended all of that kind, yea, the least cause, occasion, or enticement thereto, is as well forbidden, as that 1. joh. 3.15. Whosoever hateth his brother, is a manslayer. Matth. 5.21. to the end. Evil thoughts are condemned, as well as evil actions. IV. The smallest sins are entitled with the same names, that that sin is, which is expressly forbidden in that commandment, to which they appertain. As in the former places, hatred is named murder, and to look after a woman with a lusting eye, is adultery. V. We must understand every commandment of the law so, as that we annex this condition: unless God command the contrary. For God being an absolute Lord, and so above the law, may command that which his law forbiddeth: so he commanded Isaac to be offered, the Egyptians to be spoiled, the brazen Serpent to be erected which was a figure of Christ, etc. The Decalogue, is described in two Tables. The sum of the first Table, is, that we love God with our mind, memory, affections, and all our strength. Matth. 22. 37. This is the first, (to wit, in nature and order) and great commandment, (namely, in excellency, and dignity. CHAP. 20. Of the first commandment. THe first table hath four commandments. The first, teacheth us to have and choose the true God for our God. The words are these. I am jehovah thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have none other God but me. The Resolution. I am] If any man rather judge, that these words are a preface to all the commandments, than a part of the first, I hinder him not: nevertheless, it is like, that they are a persuasion to the keeping of the first commandment: & that they are set before it, to make way unto it: as being more hard to be received, than the rest. And this may appear, in that the three commandments next following have their several reasons. jehovah] This word signifieth three things: I. Him who of himself, and in himself, was from all eternity. revel. 1.8. Who is, who was, and who is to come. II. Him which giveth being to all things, when they were not, partly by creating, partly by preserving them. III. Him which mightily causeth that those things which he hath promised, should both be made, and continued. Exod. 6.1. Rom. 4. 17. Here beginneth the first reason of the first commandment, taken from the name of God: it is thus framed. He that is jehovah, must alone be thy God. But I am jehovah: Therefore I alone must be thy God. This proposition is wanting: the assumption is in these words (I am jehovah) the conclusion is the commandment. Thy God] These are the words of the covenant of grace. jer. 32.33. whereby the Lord promiseth to his people, remission of sins, and eternal life. Yea these words are as a second reason of the commandments, drawn from the equality of that relation, which is between God and his people. If I be thy God, thou again must be my people, and take me alone for thy God. But I am thy God: Therefore thou must be my people, and take me alone for thy God. The assumption, or second part of this reason, is confirmed by an argument taken from God's effects, when he delivered his people out of Egypt, as it were, from the servitude of a most tyrannous master. This delivery was not appropriate only to the Israelites, but in some sort to the Church of God in all ages: in that it was a typ●●f a more surpassing delivery, from that fearful kingdom of darkness. 1. Cor. 10.1,2. I would not have you ignorant, brethren, that all our Fathers were under the cloud, and all passed through the red sea, and were all baptised unto Moses in the cloud, and in the sea. Coloss. 1.13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear son. Other Gods or strange gods] They are so called, not that they by nature are such, or can be, but because the corrupt, and more than devilish heart of carnal man esteemeth so of them. Phil. 3.19. Whose God is their belly. 1. Cor. 4.4. Whose minds the God of this world hath bewitched. Before my face] That is, (figuratively) in my sight or presence, to whom the secret imaginations of the heart are known: and this is the third reason of the first commandment, as if he should say. If thou in my presence reject me, it is an heinous offence: see therefore thou do it not. After the same manner reasoneth the Lord. Gen. 17.1. I am God almighty, therefore walk upright. The affirmative part. Make choice of jehovah to be thy God. The duties here commanded, are these: I. To acknowledge God, that is, to know and confess him, to be such a God, as he hath revealed himself to be in his word, and creatures. Col. 1.10. Increasing in the knowledge of God. jerem. 24. 7. And I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. In this knowledge of God must we glory. jerem. 9.24. Let him that glorieth, glory in this, that he understandeth and knoweth me: for I am the Lord which show mercy, judgement, and righteousness in the earth. II. An union with God, whereby man is knit in heart with God. josh. 23. 8. Stick fast unto the Lord your God, as ye have done unto this day. Act. 11.23. He exhorted all, that with purpose of heart, they would cleave to the Lord. Man cleaveth unto God three manner of ways: in affiance, in love, and fear of God. Affiance, is that, whereby a man acknowledging the power and mercy of God, and in him, against all assaults whatsoever, doth steadfastly rest himself. 2. Chro. 20.20. Put your trust in the Lord your God, and ye shall be assured, believe his Prophets and ye shall prosper. Psal. 27.1. God is my light, and my salvation, whom should I fear? God is the strength of my life, of whom should I be afraid? v. 3. Though an host pitched against me, mine heart should not be afraid: though war be raised against me, I will be secure. Hence riseth patience, and alacrity in present perils. Psal. 39.19. I should have been dumb, and not opened my mouth, because thou didst it. 2. Sam. 16.10. the King said, What have I to do with you, ye sons of Zeruiah? If he cursed, because the Lord said, Curse David, what is he that dare say, Why dost thou so? Gen. 45.5. Be not sad neither grieved with yourselves, that ye sold me hither: for God did send me before you for your preservation. v. 8. Now then, you sent me not, but god himself. 2. King. 6.16. Fear not, for they that be with us, are more, them they that be with them. This affiance engendereth hope, which is a patient expectation of God's presence & assistance in all things that are to come. Psal. 37.5. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. vers. 7. Wait patiently upon the Lord, and hope in him. Prou. 16.3. Commit thy work unto the Lord, and thy thoughts shall be directed. The love of God, is that, whereby man acknowledging God's goodness and favour towards him, doth again love him above all things. Deut. 6.5. Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength. The marks of the true love of God are these: I. To hear willingly his word. II. To speak often to him. III. To think often of him. IV. To do his will without irksomeness. V. To give body, and all for his cause. VI To desire his presence above all, & to bewail his absence. VII. To embrace all such things as appertain to him. VIII. To love and hate that which he loveth and hateth. IX. In all things to seek to please him. X. To draw others unto the love of him. XI. To esteem highly of such gifts and graces, as he bestoweth. XII. To stay ourselves upon his counsels revealed in his word. Lastly, to call upon his name with affiance. The fear of God, is that whereby man, acknowledging Gods both mercy and justice, doth as it were a capital crime fear to displease God. Psal. 103. 3. With thee is mercy, that thou mayst be feared. Habak. 3.16. When I heard it, my belly trembled, my lips shook at the voice: rottenness entered into my bones, & I trembled in myself, that I might rest in the day of trouble, when he cometh up against the people to destroy them. Psal. 4.4. Tremble, and sin not. Hence ariseth the godly man's desire, to approve himself in all things to his God. Gen. 5.22. And Henoch walked with God, after that, etc. Gen. 17. 1. God said to him, I am all-sufficient, walk before me and be thou perfect. Out of these three former virtues, proceedeth humility, whereby a man acknowledging Gods free bounty, and prostrating himself before him, doth ascribe unto him all praise and glory. 1. Cor. 1.31. Let him that glorieth, glory in the Lord. 1. Pet. 5.5. Deck yourselves inwardly with lowliness of mind: for God resisteth the proud, and giveth grace to the humble. v. 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. 1. Chro. 29. 10,11. And David said, Blessed be thou, O Lord God of Israel our father for ever, and thine, O Lord, is greatness and power, and glory, and victory, and praise: for all that is in heaven, and in earth is thine, etc. and v. 14. But who am I, and what is my people, that we should be able to offer willingly on this sort: for all things come of thee, and of thine own hand we have given thee, etc. The negative part. Account not that as God, which is by nature no God. In this place are these sins forbidden: I. Ignorance of the true God and his will, which is not only not to know, but also to doubt of such things, as God hath revealed in his word, jerem. 4. 22. My people is foolish, they have not known me: they are foolish children, and have none understanding: they are wise to do evil, but to do well, they have no knowledge. jerem. 9.3. They proceed from evil to worse, and have not known me, saith the Lord. II. Atheism, when the heart denieth either God, or his attributes: as, his justice, Wisdom, Providence, Presence. Psal. 14. 1. The fool hath said in his heart there is no God. Eph. 2. 12. Ye had no hope, and were without God in the world. Malach. 1.2. I love you, saith the Lord, yet ye say, wherein have we spoken against thee? v. 14. Ye have said, it is in vain to serve God: & what profit is it, that we have kept his commandments, and that we walked humbly before the Lord of hosts? III. Errors concerning God, the persons of the Deity, or the attributes. here is it to be reproved Hellenisme, which is the acknowledging & adoring of a multiplicity of Gods. August in his 6. book of the City of God. chap. 7. Again, judaism is here condemned, which worshippeth one God without Christ. The like may be said of the heresies of the Manichees, and Marcian, who deny God the Father: of Sabellius, denying the distinction of three persons: and Arrius, who saith, that Christ the Son of God, is not very God. IV. To withdraw, and remove the affections of the heart, from the lord, and set them upon other things. Esay 29.13. The Lord said, this people draweth near me with their mouth, and honour me with their lips, but their heart is far from me. jerem. 12.2. Thou art near in their mouth, and far from their reins. The heart is many ways withdrawn from God. I. By distrust in God. Heb. 10.38. The just shall live by faith, but if any withdraw himself, my soul shall have no pleasure in him. From this diffidence arise; I. Impatience in suffering afflictions. jerem. 20. 14. Cursed be the day wherein I was borne, and let not the day wherein my mother bore me, be blessed. v. 13. Cursed be the man, that showed my father, saying, a man child is born● unto thee, and comforted him. v. 18. How is it that I came forth of the womb, to see labour & sorrow, that my days should be consumed with shame? II. Tempting of God, when such as distrust, or rather contemn him, seek signs of God's truth and power. Matth. 4.7. Thou shalt not tempt the Lord thy God. 1. Corinth. 10.6. Neither let us tempt God, as they tempted him, and were destroyed by serpents. v. 10. Neither murmur ye, as some of them murmured, and were destroyed of the destroyer. III. Desperation. Gen. 4. 13. Mine iniquity is greater than can be pardoned. 1. Thes. 4. 13. Sorrow ye not, as they which have no hope. IV. Doubtfulness, concerning the truth of God's benefits present, or to come. Psal. 116.11. I said in mine haste, all men are liars. II. Confidence in creatures, whether it be in their strength, as jerem. 17.5. Cursed is the man that hath his confidence in man, and maketh flesh his arm, but his heart slideth from the Lord. Or riches. Matth. 6.24. Ye cannot serve God and riches. Eph. 5.5. No covetous person, which is an idolater, hath inheritance in the kingdom of Christ and of God. Or defenced places. jere. 49. 16. Thy fear, & the pride of thine heart hath deceived thee, that thou dwellest in the clefts of the Rock, and keepest the height of the hill: though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. Or pleasure, and dainties: to such their belly is their God. Phil. 3. 14. Or in physicians, 2. Chron. 6. 12. And Asa in the nine and thirtieth year of his reign, was diseased in his feet, and his disease was extreme, yet he sought not the Lord in his disease, but to the Physicians. Briefly, to this place principally may be adjoined that devilish confidence, which Magicians, and all such as take advise at them, do put in the devil, and his works. Leuit. 20. 6. If any turn after such as work with spirits, and after soothsayers, to go a whoring after them, then will I set my face against that person, and will cut him off from among this people. III. The love of the creature, above the love of God, Math. 10.37. He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me. john 12. 43. They loved the praise of man, more than the praise of God. To this belongeth self-love. 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 wisdom of the flesh, is enmity with God. Rom. 1. 30. Haters of God, doers of wrong. V. Want of the fear of God. Psal. 36.1. Wickedness saith to the wicked man, even in mine heart, that there is no fear of God before their eyes. VI Fear of the creature, more than the Creator. Rev. 21.8. The fearful and unbelieving, shall have their part in the lake which burneth with fire and brimstone. Matth. 10.28. Fear not them which kill the body, but fear him that can cast both body and soul into hell fire. jerem. 10.2. Be not afraid of the signs of heaven, though the heathen be afraid of such. VII. Hardness of heart, or carnal service, when a man, neither acknowledging Gods judgements, nor his own sins, dreameth he is safe from God's vengeance, and such perils, as arise from sin. Rom. 2.5. Thou after thine hardness, and heart that can not repent, heapest to thyself wrath against the day of wrath. Luk. 21.34. Take heed to yourselves, least at any time, your hearts be oppressed with surfeiting, and drunkenness, and cares of this life, and lest that day come on you as unawares. These all do jointly engender pride, whereby man ascribeth all he hath that is good, not to God, but to his own merit, and industry, referring and disposing them wholly unto his own proper credit. 1. Cor. 4.6. That ye might learn by us, that no man presume above that which is written, that one swell not against another, for any man's cause. vers. 7. For who separateth thee? or what hast thou, that thou hast not received? if thou hast received it, why rejoicest thou, as though thou hadst not received it? Gen. 3.5. God doth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evil. The highest stair of pride's ladder, is that fearful presumption, by which many clime rashly into God's seat of majesty, as if they were gods. Act. 12. 22, 23. The people gave a shout, saying, The voice of God, and not of man: but immediately the Angel of the Lord smote him, because he gave not glory unto God, so that he was eaten up of worms, and gave up the ghost. 2. Thess. 2.4. Which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, showing himself that he is God. CHAP. 21. Of the second Commandment. HItherto have we entreated of the first Commandment, teaching us to entertain in our hearts, and to make choice of one only God. The other three of the first Table, concern that holy profession, which we must make towards the same God. For first, it is necessary to make choice 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 solemn worship of God, and the glorifying of him. The second Commandment, describeth such holy and solemn worship, as is due unto God. The words of the Commandment are these: Thou shalt make thee no graven image, neither any similitude of things which are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth: thou shalt not bow down to them, neither serve them, for I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of them that hate me, and show mercy unto thousands, upon them that love me and keep my Commandments. The Resolution. Thou shalt not make] This is the first part of the commandment, forbidding to make an idol: Now an idol is not only a certain representation, and image of some feigned God, but also of the true jehovah. The which may be proved against the Papists by these arguments. The first is, Deut. 4.15, 16. Take therefore good heed unto yourselves: for ye saw no image in the day that the Lord spoke unto you in Horeb, out of the midst of the fire, that ye corrupt not yourselves, and make you a graven image or representation of any figure: whether it be the likeness of male or female. Out of the words uttered by Moses, a reason may be framed thus: If ye saw no image (namely of God) ye shall make none: But ye saw no image, only heard a voice: Therefore ye shall make no image of God. The second reason: That idolatry which the Israelites committed, the very same is prohibited in this commandment. But the Israelites idolatry was the worship of God in an image, Hos. 2. 16. At that day, saith the Lord, thou shalt call me no more Baali, but shalt call me Ishi. The golden calf was an image of God: for when it was finished, Aaron proclaimed that to morrow should be a feast to jehovah. Exod. 32.5. And the same calf is termed an idol. Act. 7.41. Therefore the worshipping of God in an image, is here prohibited. Any graven image] Hear the more special is put for the more general, namely, a graven image for all counterfeit means of God's worship. The first part of the commandment is here illustrated, by a double distribution. The first is drawn from the causes. Thou shalt not make thee any idol, whether it be engraven in wood, or stone: or whether it be painted in a table. The second, is taken from the place. Thou shalt not make thee an idol of things in heaven, as stars and birds: or in the earth, as of man, woman, beasts: or under the earth, as fishes. This place is so expounded by Moses, Deut. 4. 14. to the 20. verse. Thou shalt not bow down to them] This is the second part of the commandment, forbidding all men to fall down before an idol. In this word, Bow down, is again the special put for the general: for in it is inhibited all feigned worship of God. For I] These words are a confirmation of this commandment, persuading to obedience, by four reasons. The Lord] (which is strong) The first reason, God is strong, and so able to revenge idolatry: Heb. 10.31. A jealous God] This speech is taken from the estate of wedlock: for God is called the husband of his Church. Esay 54.5. Eph. 5.26,27. And our spiritual worship, is, as it were, a certain marriage of our souls, consecrated unto the Lord. jer. 2. 2. I remember thee with the kindness of thy youth, and the love of thy marriage, when thou goest after me in the wilderness, in a land that was not sown. Here is another argument drawn from a comparison of things that be like. God's people must alone worship him, because they are linked to him, as a wife is to her husband, unto whom alone she is bound: therefore if his people forsake him, and betrothe themselves unto idols, he will undoubtedly give them a bill of divorcement, and they shall be no more espoused unto him. Visiting] To visit, is not only to punish the children for the father's offences, but to make notice, and apprehend them in the same faults: by reason they are given over to commit their father's transgressions, that for them they be punished. And this is the third reason drawn from the effects of God's anger. Hate me] It may be, this is a secret answer, the objection whereof is not here in express words set down, but may be thus framed. What if we use Idols to inflame and excite in us a love and remembrance of thee. The answer is this by the contrary: You may think that your use of idols kindleth in you a love of me, but it is so far from that, that all such as use them cannot choose but hate me. Show mercy] The fourth reason derived from the effects of God's mercy to such as observe this commandment. Here may we first observe, that God's mercy exceedeth his justice. Psal. 103.8. The Lord is full of compassion and mercy, slow to anger, and of great kindness. vers. 17. The loving kindness of the Lord, endureth for ever. vers. 9 He will not alway chide, neither keep his anger for ever. Secondly, we may not surmise, that this excellent promise is made to every one particularly, who is borne of faithful parents. For godly Isaak had godless Esau to his son, and godless Saul, had godly jonathan. The negative part. Thou shalt neither worship false gods, nor the true God with false worship. Many things are here forbidden: I. The representation of God, by an image. For it is a lie. Habak. 2. 18. What profiteth the image? for the maker thereof hath made it an image and a teacher of lies. Zach. 10.2. The idols have spoken vanity. jerem. 10. 8. The stock is a doctrine of vanity. The Eliber Council in the 39 canon hath this edict. We thought it not meet to have images in Churches, lest that which is worshipped and adored, should be painted upon walls. Clement. book 5. add jacob. Dom. That serpent by others is wont to speak these words: We in honour of the invisible God, are accustomed to adore visible images, the which out of all controversy, is very false. August. in his treatise upon the 113. Psalm. The image also of the cross and Christ crucified, out to be abolished out of Churches, as the brazen serpent was, 2. King. 18.4. Hezekiah is commended for breaking in pieces the brazen serpent to which the children of Israel did then burn incense. This did Hezekiah, albeit at the first this serpent was made by the Lord's appointment. Numb. 21.8. and was a type of Christ's passion. joh. 3.14. Origen in his 7. book against Celsus. We permit not any to adore jesus upon the altars in images, or upon Church walls: because it is written, Thou shalt have none other gods but me. Epiphanius● in that epistle which he wrote to john Bishop of jerusalem, saith, It is against the custom of the Church, to see any image hanging in the church, whether it be of Christ, or any other saint, and therefore even with his own hands rend he asunder the vail, wherein such an image was painted. Some object the figure or sign, which appeared to Constantine, wherein he should overcome: but it was not the sign of the cross (as the Papists do triflinly imagine) but of Christ's name: for the thing was made of these two greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjoined together, Euseb. in the life of Constant. book 1. chap. 22,25. Neither serve the Cherubims, which Solomon placed in the temple, for the defence of images: for they were only in the holy of holiest, where the people could not see them. And they were types of the glory of the Messiah, unto whom the very Angels were subject: the which we have now verified in Christ. If any man reply, that they worship not the image, but God in the image: let him know, that the creature cannot comprehend the image of the Creator; and if it could, yet God would not be worshipped in it, because it is a dead thing: yea, the work of man's hands, not of God: and therefore is more base than the smallest living creature, of the which we may lawfully say, it is the work of God. This evinceth, that no kind of divine worship belongeth to an image, either simply or by relation, whatsoever the sophistical schoolmen jangle to the contrary. If any man be yet desirous of images, he may have at hand the preaching of the Gospel, a lively image of Christ crucified. Gal. 3.1. O foolish Galatians, who hath bewitched you, that ye should not obey the truth, to whom jesus Christ before was described in your sight, and among you crucified? The like may be said of the two Sacraments. And that saying of Clemens is true, in his fifth book of Recognit. If you will truly adore the image of God, do good unto man, and ye shall worship his true image: for man is the image of God. II. The least approbation of idolatry. Hos. 13.2. They say one to another whilst they sacrifice a man, let them kiss the calves. Now a kiss, is an external sign of some allowance of a thing. Gen. 48.11. Therefore it is unlawful to be present at Mass, or any idolatrous service, though our minds be absent. 1. Cor. 6,20. Ye are bought with a price, therefore glorify God in your body, and in your spirits, which are Gods. Rom. 11.4. What saith the Scripture? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal. Euseb. 3. book. The Martyrs, when they were haled unto the temple of idols, cried out, and with a loud voice in the midst of their tortures testified that they were not idolatrous sacrificers, but professed and constant Christians, rejoicing greatly that they might make such a confession. That which may be objected of Naaman the Syrian, who worshipped in the temple of Rimmon, is thus answered, that he did it not with purpose to commit idolatry, but to perform that civil obeisance, which he was wont to exhibit to the King's majesty. 2. King. 5.17,18. And for this cause, are utterly forbidden all such processions, plays, and such feasts, as are consecrated to the memorial, and honour of idols. Exod. 32.6. They rose up the next day in the morning, and offered burn● offerings● and brought peace offerings: also the people sat them down to eat and drink, and rose up to play. 1. Cor. 10.7. Neither be ye idolaters as some of them were, as it is written, etc. And Paul (1. Cor. 8.4. to the end) earnestly dehorteth the Corinthians from sitting at table in the idols temple; albeit they know that an idol is nothing in the world. Tripartite history, book 6. chap. 30. Certain soldiers refused to ado●e, as the custom was, the banner of julian, in which were painted the images of jupiter, Mercury, and Mars: others bring again the rewards, which they, after they had burned incense on an altar in the emperors presence, had received. Crying, that they were Christians, and world live and die in that profession: and as for their former fact, it was of ignorance's yea though they had polluted hands with idolatry of the Painyms, yet they kept their consciences clean. III. All relics and monuments of idols: for theses after the idols themselves are once abolished, must be razed out of all memory. Exod. 23.13. To shall make no mention of the name of others gods, neither shall it be heard out of thy mouth. Esai 30.22. And ye shall pollute the covering of the images of silver, and the rich ornament of the images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, Get thee hence. IV. Society with infidels, is here unlawful, serveth not only to maintain concord, but also to join men in brotherly love. Of this society there are many branches. The first, is marriage with infidels. Gen. 6.2. The sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked. Mal. 2.11. judah hath transgressed, and an abomination is committed in Israel, and in jerusalem: for judah hath defiled the holiness of the Lord, which he loved, and hath married the daughters of a strange god. Ezra 9.14. Should we return to break thy commandments, and join in affinity with the people of such abomination? 2. King. 8.18. He walked in the ways of the Kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the Lord. The second, is the league in war: namely a mutual confederacy to assist one another in the same war, and to have one and the same enemies. This is sundry ways impious: I. If it be unlawful to crave assistance of God's enemies, it is likewise unlawful to indent with them, that we will assist them. II. It obscureth God's glory, as though he himself, either would not, or could not aid his Church. III. It is a thousand to one lest we be infected with their idolatry, and other impieties. IV. It endangereth us to be made partakers of their punishments. 2. Chron. 19 2. And jehu the son of Hanani the Seer, went out to meet him, and said to King jehosaphat, wouldst thou help the wicked, and love them that hate the Lord? therefore for this thing is the wrath of the Lord upon thee. The third, is Traffic: as when a man wittingly and willingly, doth, in hope to enrich himself, make sale of such things as he knoweth must serve to an idolatrous use. This condemneth all those merchants, which transport wares to idolators, and sell them frankincense, wax, cloth, or other such things as help them in the service of their idols. The fourth, is trial of suits in law before judges which are infidels, when Christian courts may be frequented: but if they cannot, and we have to deal with infidels, we may appeal to infidels. 1. Cor. 9.6. Brother goeth to law with brother, and that under infidels. Act. 25.11. Paul appealeth to Cesar. The fifth, is the worshipping of the beast, and receiving his mark. Rev. 14. 9 If any man worship the beast, and his image, and receive the mark in his forehead, or in his hand. vers. 10. The same shall drink of the wine of the wrath of God. This beast is the Church of Rome, I mean not that old, but this new Rome, now no better than an heretical and apostatical Synagogue. V. Will worship, when God is worshipped with a naked and bare good intention, not warranted by the word of God. Colos. 2.23. Which things indeed have a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body: neither have they it in estimation to satisfy the flesh. 1. Sam. 13. 9,10. And Saul said, Bring a burnt offering to me, and peace offerings: and he offered a burnt offering. And as soon as he had made an end of offering the burnt offering, behold, Samuel came, and vers. 13. said to Saul, Thou hast done foolishly, thou hast not kept the commandment of the lord thy God, which he commanded thee. Hitherto may we add popish superstitions in sacrifices, meats, holidays, apparel, temporary and bead-ridden prayers, indulgences, austere life, whipping, ceremonies, gestures, gate, conversation, pilgrimage, building of altars, pictures, Churches, and all other of that rabble. To these may be added consort in music in divine service, feeding the ears, not edifying the mind. 1. Cor. 14.15. What is it then? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also. justinus Martyr in his book of Christian quest. and Ans. 107. It is not the custom of the Churches, to sing their metres with any such kind of instruments, etc. but their manner is only to use plainsong. Lastly, monastical vows, which I. repugn the law of God: as that unchaste vow of single life, and proud promise of poverty do plainly evince: for he that laboureth not, must not eat, saith Paul: And it is better to marry, then to burn in lust, saith the same Paul. II. They are greater than man's nature can perform: as in a single life, to live perpetually chaste. III. They disannul Christian liberty, and make such things necessary, as are indifferent. IV. They renew judaism. V. They are idolatrous, because they make them parts of God's worship, and esteem them as meritorious. VI Hypocrisy, which giveth to God painted worship, that is, if you regard outward behaniour, great sincerity: if the inward and hearty affections, none at all. Matth. 15.7. Hypocrites, well hath Esaias prophesied of you, saying, This people cometh near me with their mouth, and honour me with their lips, but their heart is far from me. Psal. 10.4. The wicked man is so proud, that he seeketh not for God. The effects of hypocrisy are these: 1. To seek the pomp and glory of the world, and by all means to enrich itself, notwithstanding it make a glorious show of the service of God. 2. It is sharp sighted, and hath eagles eyes to observe other men's behaviour, when in the regarding its own, it is as blind as beetle. 3. To be more curious in the observation of ancient traditions, than the statutes and commandments of almighty God. 4. To stumble at a straw, and skip over a block, that is, to omit serious affairs, and hunt after trifles. Matth. 23.4. 5● To do all things that they may be seen of men. Matth. 6.5. Popish fasting, is mere hypocrisy: because it standeth in the distinction of meats, and it is used with an opinion of merit. external abstinence from meats, without internal and spiritual fasting from sin, and unlawful desires. Esai 58.5,6. Is this such a fast, as I have chosen, that a man should afflict his soul for a day, and bow down his head as a bulrush, and lie down in sackcloth and ashes? wilt thou call this a fasting, or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to lose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? VII. Contempt, neglect, and intermission of God's service. Rev. 3.15,16. I know thy works, that thou art neither cold nor hot: I would thou werest cold or hot. Therefore because thou art lukewarm, and neither cold nor hot, it will come to pass, that I shall spew thee out of my mouth. VIII. Corrupting of God's worship, and that order of government, which he hath ordained for his Church: the which is done, when any thing is added, detracted, or any way, against his prescript, mangled. Deut. 12.32. Every thing which I command you, that do: neither add to it, nor detract from it. This condemneth that popish elevation of bread in the Lord's Supper, and the administration of it alone to the people without wine, together with that fearful abomination of the Mass. By this we may learn to reject all popish traditions, Matth. 15.9. In vain do they worship me, teaching for doctrines, men's precepts. Now it is manifest, that all popish traditions, they either on their own nature, or others abusing of them, serve as well to superstition and false worship, as to enrich that covetous and proud Hierarchy: whereas the Scriptures contained in the Old & New Testament, are all-sufficient, not only to confirm doctrines, but also to reform manners. 2. Tim. 3.16. The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, and to correct, and to instruct in righteousness: that the man of God may be absolute, being made perfect unto all good works. The Romish Hierarchy is here also condemned, from the parratour to the Pope: the government whereof, is an express image of the old Roman Empire, whether we consider the regiment itself, or the place of the Empire, or the large circuit of that government. Revel. 13.15. And it was permitted to him, to give a spirit to the image of the beast, so that the image of the beast should speak, and should cause that as many as would not worship the image of the beast, should be killed. IX. A religious reverence of the creature, as when we attribute more unto it, than we ought. Revel. 22.8. When I had heard and seen, I fell down to worship before the feet of the Angel, which showed me these things. But he said unto me, See thou do it not: for I am thy fellow servant. Act. 10. 25. As Peter came in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up, for even I myself am a man. If then it be so heinous a thing, to reverence the creature much more to pray unto it, whether it be Saint or Angel. Rom. 10.14. How shall they call upon him, in whom they have not believed. Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. Neither may we pray unto Christ, as he is only man, but as he is God and man: for we direct not our prayers unto the humanity, but to the deity, to which the humanity is knit by an hypostatical union. This teacheth us plainly, that invocation of any creature is unlawful: for we must pray to them, that are able to know the secrets of the heart, and discern the wisdom of the spirit: now none is able to do that, but such a nature as is omnipotent. Rom. 8.27. He that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, according to the will of God. Nevertheless such as are Saints indeed, are to be honoured by an approbation of God's gifts in them, and by an honourable mention of them, and also by imitation of their manners and lives, being as patterns for us to walk after. X. Worship of devils: I. Magic, which is a mischievous art, accomplishing wonders by Satan's assistance. For it is appropriate to God to do miracles; for he alone both beyond, and against the course of nature, doth wonderful things. Now the instruments which God useth in producing miracles, are only they, who do in the true Church of God, make profession of the faith. Albeit the devils cannot work miracles, yet may they effect marvels, or wonders, and that, not by making a new thing, which before was not at all: but rather by moving, transporting, and applying natural things diversly, by causing a thin body, as the air, to be thick and foggy, & also by bewitching the senses of men. The foundation of Magic, is a covenant with Satan. A covenant with Satan, is such a contract, by which Magicians have mutually to do with the devil. In this observe: The original of this mutual contract: I. Satan maketh choice of such men to be his servants, as are by nature either notorious bad persons, or very silly souls. II. He offereth unto them divers means, either by other Magicians, or by some books written by such: Satanical means, I call those, which are used in the producing of such an effect, to the which they neither by any express rule out of God's word, nor of their own nature were ever ordained. Such are concealed speeches, words of the Scripture wrested, and abused, to the great contumely and disgrace of the Lord God; holy, or rather unholy water, sieves, seals, glasses, images, bowings of the knee, and such like divers gestures. III. When the wicked see these means offered unto them, they presently are not a little glad, and assuredly believe, that in those things there is virtue to work wonders by. IV. They declare this their satanical confidence, by their earnest desire, practising, and abusing the means. V. Then the devil is at their elbows, being thus affected; that he may both assist them, & in them show divers tricks of his legerdemain; because he alone doth by means void of all such virtue, effect that, which his wicked instrument intended. Again, observe Satan's counterfeiting of God. He is God's Ape, & taketh upon him, as though he were God. I. As God hath his word, his Sacraments, and faith due unto h●m● so hath the devil his Word; and to seal it unto the wicked, he annexeth certain signs, namely characters, gestures, sacrifices; etc. as it were sacraments, that both he may signify his devilish pleasure to his Magicians, and they again may testify their satanical both obedience and confidence to him. II● As God heareth such as call upon, trust in, and obey him: so the devil is greatly delighted with magical ceremonies and invocations; because by them God is dishonoured, and he magnified: therefore, if God cut him not short, he is ready priest to assist such, as shall use such ceremonies or invocations. The covenant is either Secret, or Express. Secret, or implicit, when one doth not expressly compact with Satan, yet in his heart alloweth of his means, assuredly and upon knowledge believing, that if such means were used, there might indeed that great wonder be wrought which he desired. Express, when one doth not only put his confidence in Satan, but covenanteth with him upon conditions, that he, giving himself wholly over to the devil, may again, by observing certain ceremonies, accomplish his desire. Magic, is either conjectural, or operative. Conjectural, whereby things are by Satan's direction prophesied of before. Of prophecies, some are done with means, others without. Prophecies done with means, are these. I. Soothsaying, divination by the flying of birds. Deut. 18.11. II. The kind of divination, which is, by looking into beasts entrails. Ezech. 21.21. The king of Babel, etc. consulted with idols, and looked in the liver. III. Necromancy, or conjuring: by which the devil, in the form of some dead man, is sought unto for counsel. 1. Sam. 28. 11. Then said the woman; Whom wilt thou I call up unto thee? And ●e said, Call up Samuel unto me. vers. 13. Then said he unto her, Fear not, but what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. v. 14. Then said he unto her, What fashion is he of? and she answered, An old man cometh up lapped in a mantle. And Saul knew that it was Samuel, and he inclined his face to the ground, and bowed himself. And Samuel said to Saul, why hast thou disquieted me, to bring me up? Then Saul answered, I am in great distress: for the Philisti●●s make war against me, etc. This Samuel, was not that true Prophet of God, who anointed Saul King over Israel: for, 1. the souls of the Saints departed, are far from the devils claws and dominion. 2. That good Samuel, if it had been he indeed, would never have permitted Saul to worship him. 3. He faith to wicked Saul, To morrow shalt thou be with me, v. 14. Neither could this be a bare illusion, and, as I may say, legerdemeine of the witch, for he plainly foretold Saul's destruction, which an ignorant woman could not know, much less durst she constantly avouch any such matter to the king. It remaineth then, that this Samuel, was a mere illusion of Satan. Divining without means is, when such as are possessed with an unclean spirit, use immediately the help of the same spirit, to reveal secrets. Act. 16. 16. A certain maid having a spirit of divination, met us, which gate her master much vantage with divining. Esay. 94.4. Thy voice shall be out of the ground, like him that hath a spirit of divination, and thy talking shall whisper out of the dust. Magic operative, hath two parts: juggling, and Enchantments. juggling, whereby, through the devils conveyance, many great and very hard matters, are in show effected. Exod. 7.10.11,12. Aaron cast forth his rod before Pharaoh, and before his servants, and it was turned into a serpent: then Pharaoh called also for the wise men, and sorcerers, and those charmers also of Egypt did in like manner with their enchantments: for they cast down every man his rod, and they were turned into serpents: but Aaron's rod devoured their rod. Enchantment, or charming, is that, whereby beasts, but especially young children, & men of riper years, are by God's permission infected, poisoned, hurt, bounden, killed, and otherwise molested; or contrarily, sometimes cured of Satan, by mumbling up some few words, making certain characters & figures, framing circles, hanging amulets about the neck, or other parts, by herbs, medicines, and such like trumpery, that thereby the punishment of the faithless may be augmented, in reposing their strength upon such rotten staves, and the faithful may be tried, whether they will commit the like abomination. Psal. 18.4. Their poison is even like the poison of a serpent: like the deaf adder that stoppeth his ear, which hear not the voice of the enchanter; though he be most expert in charming. Eccles. 10. 11. If the serpent bite when he is not charmed, etc. Thus have we heard Magic described out of god's word, the which, how as yet, common it is, in those especially which are without God in the world, & whom Satan by all means strongly deludeth, the lamentable experience which many men, and most places have thereof, can sufficiently prove unto us. And surely, if a man will but take a view of all popery, he shall easily see, that the most part is mere Magic. They which spread abroad by their writing or otherwise, that witches are nothing else, but melancholic doting women, who through the devils delusion, suppose that they themselves do that, which indeed the devil doth alone: albeit they endeavour cunningly to cloak this sin, yet by the same means they may defend murder, adultery, and what other sin soever. II. Those which do consult with Magicians, they do also worship the devil: for they revolt from God to the devil, howsoever they plaster up their impiety with untempered mortar, that they seek Gods help, though by the means of Magicians. 1. Sam. 28.13. The woman said to Saul, I saw gods ascending from the earth. Leu. 20.6. If any turn after such as work with spirit●, and after soothsayers, to go a whoring after them, then will I set my face against that person, and will cut him off from among his people. Esay 8.19, 20. When they shall say to you, Inquire at them which have a spirit of divination, and at the soothsayers, which whisper and murmur. Should not a people inquire as their God? from the living to the dead? to the law, and to the testimony. The affirmative part. Thou shalt worship God in spirit and truth. john 4. 24. God is a spirit, and they that worship him, must worship him in spirit and truth. For so soon as any man beginneth to worship God after an overthwart and unlawful manner, he than adoreth an idol, howsoever he seemeth to colour his impiety. Paul therefore Rom. 1.23. saith, that such as worshipped the creature, and turned the glory of the incorruptible God, to the similitude of a corruptible man, did forsake the Creator. v. 25. and 1. Cor. 10.20. Those things which the Gentiles sacrifice, they sacrifice to devils, and not unto God. To this part therefore appertain such things, as respect the holy & solemn service of God. I. The true and ordinary means of God's worship, as calling upon the name of the Lord by humble supplication, and hearty thanksgiving: and the ministery of the Word, and Sacraments. Act. 2.41,42. They that gladly received his word, were baptised: & the same day there were added to the Church about three thousand souls. And they continued in the Apostles doctrine, and fellowship, and breaking of bread, and of prayers. 1. Tim. 2.1. I exhort you especially, that prayers & supplications be made for all men, for kings, & all in authority. Act. 20.7. The first day of the week, the Disciples being come together to break bread, Paul preached unto them, ready to depart on the morrow, and continued the preaching unto midnight. Tertul. Apolog. chap. 39 We come into the assembly and congregation, that with our prayers, as with an army, we might compass God. This kind of violence offered to God, is acceptable to him. If any man so offend, that he must be suspended from the public place of prayer, and holy meetings, all ancient men, that be of any account, bear rule, being advanced to this honour, not by bribes, but by their good report, etc. read the rest. II. An holy use of the means. First, in the ministers, who ought to administer all things belonging to God's worship, according to his word. Math. 28. 20. Teaching them to observe all things, which I have commanded. 1. Corinthians 11. 23. I have received of the Lord that which also I have delivered. Secondly, in the rest of the assembly: whose duty is in praying unto God, in hearing the word preached and read, and in receiving the Sacraments to behave themselves outwardly in modesty, and without offence. 1. Corinth. 14.40. Let all things be done honestly, and by order. Inwardly, they must take heed, that their hearts be well prepared to serve God. Eccles. 4.17. Take heed to both thy feet, when thou interest into the house of God, etc. and chap. 5.1. Be not rash with thy mouth, nor let thine heart he hasty to utter a thing before God. Again, we must look that we approach near God in confidence of his mercy, together with a contrite and repentant heart for all our sins. Heb. 4. 2. The word that they heard profited not, because it was not mixed with faith in those that heard it. Psal. 26.6. I will wash mine hands in innocency; O Lord, and so come before thine altar. III. The helps and furtherances of the true worship, are two; Vows and Fasting: and they are not to be taken, as the worship of God itself. For we may not obtrude any thing to God, as good service, and as though it did bind the conscience, except he have ordained it for that end and purpose. A vow, in the New Testament, is a promise to God, with a full intent to observe some corporal and external duties, which a Christian hath on his own accord, without injunction, imposed upon himself, that he may thereby the better be excited unto repentance, meditation, sobriety, abstinence, patience, and thankfulness towards God. Gen. 28.20. Then jaakob vowed a vow, saying, If God will be with me, and will keep me in this journey, which I go, and will give me bread to eat, and clothes to put on, so that I come again to my father's house in safety: then shall the Lord be my God, and this stone which I have set up as a pillar, shall be God's house, and of all that thou shalt give me, I will give the tenth to thee. In vowing, we have these things to observe: 1. We must not vow that which is unlawful. 2. We ought not to vow the performance of that, which is contrary to our vocation. 3. Vows must be of that which we can do. 4. They must be far from so much as a conceit of merit, or worship of God. 5. We must so perform our vows, as that they encroach not upon Christian liberty, given us in Christ: for we are bounden to pay our vows, no longer than the causes thereof either remain, or are taken away. Deut. 23.18. Thou shalt neither bring the hire of a whore, nor the price of a dog, into the house of the Lord thy God, for any vow. v. 21. When thou shalt vow a vow unto the Lord thy God; thou shalt not be slack to pay it: for the Lord thy God will surely require it of thee: but when thou abstainest from vowing, it shallbe no sin unto thee, etc. v. 23. Psal. 66.14. I will pay thee my vows which my lips have promised. Fasting, is when a man perceiving the want of some blessing, or suspecting and seeing some imminent calamity upon himself, or other, abstaineth not only from flesh for a season, but also from all delights and sustenance, that he thereby may make a more diligent search into his own sins, or offer most humble prayers unto God, that he would withhold that, which his anger threatened: or bestow upon us some such good things as we want. Matth 9.15. Can the children of the marriage chamber mourn, so long as the bridegroom is with them? 1. Cor. 7.5. Defraud not one another, except for a time, that ye may the better fast and pray. joel 2.12. Wherefore even now, saith the Lord, be ye turned unto me, with all your heart, with fasting and prayer. vers. 13. Rend your hearts, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, long ●uffering, and of great kindness, that he might repent him of this evil. vers. 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. vers. 16. Gather the people, sanctify the Congregation, gather the Elders, assemble the children, and those that suck the breasts. Let the bridegroom go forth of his chamber, and the bride out of her bride chamber. vers. 17. Let the Priests the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O God, etc. A fast, is sometime private, sometimes public. 2. Chron. 20.3. jehosaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all judah. Hest. 4. 16. Fast ye for me, and neither eat nor drink for the space of three days and nights. I also and my maids will fast. A fast is either for one day alone, or for many days together. Each of them is as occasion serveth, an abstinence from meat at dinner alone, or supper alone, or both dinner and supper. judg. 20.23. The children of Israel had gone up and wept before the Lord unto the evening, etc. Dan. 10.3. I Daniel was in heaviness for three weeks of days, I ate no pleasant bread, neither came flesh nor wine in my mouth, etc. IV. Leagues of amity among such as fear God according to his worde● are lawful: as, contracts in matrimony, league in war, especially if the war be lawful, and without confidence in the power of man. 2. Chro. 19.2. Mal. chap. 2. vers. 11. To these may be added, that covenant which the magistrate and people make among themselves, and with God, for the preservation of Christian religion. 2. Chr. 15.12. And they made a covenant to seek the Lord God of their fathers with all their heart, & with all their soul, etc. v. 14. And they swore unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. CHAP. 22. Of the third commandment. THe third commandment concerneth the glorifying of God in the affairs of our life, without the solemn service of God. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. The Resolution. Name] This word properly signifieth God's title: here figuratively it is used for any thing, whereby God may be known, as men are by their names: so it is used for his word, works, judgements. Act. 9.15. He is an elect vessel, to convey my name among the Gentiles. Psal. 8.1. O Lord our God, how great is thy name through all the world! which settest thy glory above the heavens. Take] That is, usurp: this word is translated from precious things, which may not be touched without licence. And in truth, men, which are no better than worms creeping on the earth, are utterly unworthy to take, or, as I may say, touch the sacred name of God with mind, or mouth: nevertheless God of his infinite kindness permitteth us so to do. In vain] Namely, for no●cause, any matter, and upon each light and fond occasion. For] The reason of this commandment is taken from the penalty annexed. He that abuseth God's name, is guilty of sin before God's judgement seat: and therefore is most miserable. Psal. 32.1,2. Blessed is the man whose iniquity is forgiven, and whose sin is covered: blessed is the man to whom God imputeth not s●nne. Guiltless] That is, he shall not be unpunished. The negative part. Thou shalt not bereave God of that honour that is due unto him. Here is included each several abuse of any thing, that is used in the course of our lives, out of the solemn service of God. I. Perjury, when a man performeth not that, which he on his own accord swore to do. Math. 5. 33. Thou shalt not forswear thyself, but perform thine oath to the Lord. Perjury containeth in it four capital sins. 1. Lying. 2. False invocation on God's name, because a forswearer calleth on God to confirm a lie. 3. Contempt of God's threatenings, that he will most grievously punish perjury. 4. A lie in his covenant with God, for the forswearer bindeth himself to God, and lieth unto God. II. To swear that which is false. This is to make god and the devil both alike. joh. 8.44. Ye are of your father the devil, etc. when he speaketh a lie, he speaketh of himself, because he is a liar, and the father of lies. Zach. 5.4. It shall enter into the house of him, that sweareth falsely by my name. III. To swear in common talk. Matth. 5.37. Let your communication be yea, yea, and nay, nay: for whatsoever is more than these cometh of evil. IV. To swear by that which is no God. Matth. 5. 34, 35. But I say unto you, swear not at all, neither by heaven, for it is God's throne: neither by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great king. 1. King. 19.2. jesabel sent a messenger to Elias, saying, Thus do the gods, and so let them deal with me, if I by to morrow this time, make not thy life, as is the life of every one of them. jere. 12.16. They taught my people to swear by Baal. jere. 5.7. Thy sons forsake me, and swear by them which are no gods. This place condemneth that usual swearing by the mass, faith, and such like. Matth. 23.22. He that sweareth by heaven, sweareth by God's throne, and him that sitteth thereon. But for a man to swear by Christ's death, wounds, blood, & other parts of his, is most horrible: & is as much, as to crucify Christ again with the jews, or account Christ's members, as God himself. V. Blasphemy, which is a reproach against God; and the least speech, that savoureth of contempt to his majesty. Leuit. 24.15, 16. Whosoever curseth his God, shall bear his sins. And he that blasphemeth the name of the Lord, shall be put to death. 2. King. 19.10. So shall ye say to the king of judah: let not thy God deceive thee, in whom thou trustest, saying, jerusalem shall not be given into the hand of the King of Ashur. ajax in the Tragedy, hath this blasphemous speech, that every coward may overcome, if he have God on his side: as for him, he can get the victory without God's assistance. That sly taunt of the Pope is likewise blasphemous, wherein he calleth himself the servant of all God's servants: when as in truth, he maketh himself Lord of Lords, and God subject to his vain fantasy. VI Cursing our enemies: as, Go with a vengeance: or, the devil go with thee: Or, ourselves; as, I would I might never stir: or, as God shall judge my soul, etc. To this place we may refer the execrations of job 3. jer. 15. VII. To use the name of God carelessly in our common talk: as, when we say, Good God good Lord! O jesus! or, jesus God etc. Phil. 2.10. At the name of jesus, shall every knee bow, of things in heaven, things in earth, & things under the earth. Esay● 45.23. Every knee shall bow unto me, and every tongue shall swear by me. VIII. Abusing Gods creatures: as, when we either deride the workmanship of God, or the manner of working: again, when we debase the excellency of the work, obscure Gods gifts in our brother, or discommend such meats as God hath sent us to eat: finally, when as we in the contemplation of any of God's creatures, give not him the due praise and glory. 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do else, see that ye do all to the glory of God. Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work. IX. Lots, as when we search what must be (as they say) our fortune, by dice, bones, books, or such like. For we are not to use lots, but with great reverence: in that the disposition of them immediately cometh from the Lord, & their proper use is to decide great controversies. Prou. 16.33. The Lot is cast into the lap, but the whole disposition thereof is in the Lord. Prou. 18.18. The lot causeth contentions to cease, and maketh a partition among the mighty. For this cause the land of Canaan was divided by lots. josh. 14. and 15. chap. By which also both the high priests, and the kings were elected: as Saul, 1. Sam. 10. And Mathias into the place of judas Iscariot. Act. 1.23. X. Superstition, which is an opinion conceived of the works of God's providence: the reason whereof, can neither be drawn out of the word of God, nor the whole course of nature. As for example, that it is unlucky for one in the morning to put on his shoe awry, or to put the left shoe on the right foot, to sneeze in drawing on his shoes, to have salt fall toward him, to have an hare cro●se him, to bleed some few drops of blood, to burn on the right ear. Again, that it is contrarily good luck to find old iron, to have drink spilt on him, for the left ear to burn, to pair our nails on some one day of the week, to dream of some certain things. The like superstition, is to surmise that beasts may be tamed by verses, prayers, or the like; that the repetition of the creed or the Lord's prayer, can infuse into herbs a faculty of healing diseases. Deut. 18.11. Here also is Palmistry condemned, when by the inspection of the hand, our fortune is foretold. These and such like, albeit they have true events, yet are we not to give credence unto them: for God permitteth them to have such success, that they which see and hear such things● may be tried, and it may appear what confidence they have in God. Deut. ●3. XI. Astrology, whether it be in casting of nativities, or making of Prognostications. This counterfeit art is nothing else, but a mere abuse of the heavens, and of the stars 1. The twelve houses, which are the ground of all figures, are made of the feigned signs of a supposed Zodiac, in the highest sphere commonly called the first movable: and therefore to these houses a man cannot truly ascribe any influence or virtue. 2. This art ariseth not from experience, because it never happeneth that the same position of all stars is twice together observed: and if it were, yet could there not certain ground arise from thence, in that the efficacy & influence of the stars is confusedly mixed both in the air and in the earth, as if all herbs were mingled together in one vessel. 3. This art withdraweth men's minds from the contemplation of God's providence, when as they hear, that all things fall out by the motion, and disposition of the stars. 4. Stars were not ordained to foretell things to come, but to distinguish days, months, and years. Gen. 1. 14. Let there be lights in the firmament of the heaven, to separate the day from the night: and let them be for signs and for seasons, and for days and for years. Esay. 47.13. Thou art wearied in the multitude of thy counsels: let now the Astrologers, the star gazers, and Prognosticators stand up and save thee from these things, that shall come upon thee. vers. 14. Behold, they shall be as stubble: the fire shall burn them, etc. Dan. 2.2. The king commanded to call the Enchanters, Astrologers, Sorrers, and Chaldeans, to show the king his dreams. Act. 19.19. Many of them which used curious arts, brought their books and burned them before all men. 5. Astrological predictions are conversant about such things, which either simply depend on the mere will and disposition of God; and not on the stars: or else such, as depending upon man's freewill, are altogether contingent: and therefore can neither be foreseen, not foretold. 6. It is impossible by the bare knowledge of such a cause, as is both common to many, and far distant from such things as it worketh in, precisely to set down particular effects: but the stars are such causes as are both common to many, and far distant from all things done upon earth: and therefore a man can no more surely foretell what shall ensue by the contemplation of the stars, than he which seeth an hen sitting, can tell what kind of chickens shall be in every egg. Question. Have then the stars no force in inferior things? Answer. Yes undoubtedly, the stars have a very great force, yet such as manifesteth itself only in that operation which it hath in the four principal qualities of natural things, namely in heat, cold, moisture, and dryness: and therefore in altering the state, and disposition of the air, and in diversly affecting compound bodies, the stars have no small effect. But they are so far from enforcing the will to do any thing, that they cannot so much as give unto it the least inclination. Now to define how great force the stars have, it is beyond any man's reach. For albeit the effects of the Sun, in the constitution of the four parts of the year, are apparent to all, and the operation of the Moon not very obscure; yet the force and nature both of planets and fixed stars, which are to us innumerable, are not so manifest. Therefore seeing man knoweth only some stars, and their only operation, and not all, with their forces, it cannot be that he should certainly foretell future things, although they did depend on the stars. For what if the position of such and such certain stars, do demonstrate such an effect to ensue? may not the aspects of such as thou yet knowest not, hinder that, and produce the contrary? Question. Is then the use of Astrology utterly impious? Answer. That part of Astrology, which concerneth the alteration of the air, is almost all both false and frivolous; and therefore in a manner all predictions grounded upon that doctrine are mere toys, by which the silly and ignorant people are notably deluded. As for that other part of Astrology, concerning nativities, revolutions, progressions, & directions of nativities, as also that which concerneth election of times, & the finding again of things lost, it is very wicked; and it is probable, that it is of the same brood with implicit and close Magic. My reasons are these: I. The word of God reckoning Astrologers amongst Magicians, adjudgeth them both to one and the same punishment. II. But the ginger saith, he foretelleth many things, which, as he said, come so to pass: be it so: But how, I demand? and by what means? He saith by art, but that I deny. For the precepts of his art will appear to such as read them not with a prejudicate affection, very ridiculous. Whence then, I pray you, doth this curious diviner foreshow the truth, but by an inward & secret instinct from the devil? This is Augustine's opinion in his 5. book and 7. chapt. of the City of God. If we weigh all those things, saith he, we will not without cause believe, that Astrologers, when they do wonderfully declare many truths, work by some secret instinct of evil spirits, which desire to fill men's brains with erroneous and dangerous opinions of starry destinies, and not by any art, derived from the inspection and consideration of the Horoscope, which indeed is none. XII. Popish consecration of water and salt, to restore the mind unto health, and to chase away devils. The reformed Missal. pag. 96. XIII. To make jests of the Scripture phrase. Esai 66.2. I will look, even to him that is poor, and of a contrite spirit, and which trembleth at my words. We have an example of such scoffing in the Tripart. hist. chapter 36. book 6. The heathen did grievously oppress the Christians, and inflicted sometimes upon their bodies corporal punishments. The which when the Christians signified unto the Emperor, he disdained to assist them, and sent them away with this scoff: You are to suffer injuries patiently, for so are ye commanded of your God. XIIII. Lightly to pass over God's judgements, which are seen in the world. Matth. 26.34. Verily, verily, I say unto thee, this night before the cock crow, thou shalt deny me thrice. vers. 35. Peter said unto him, Though I should die with thee, I will not deny thee. Luk. 13.1,2,3. There were certain men present at the same season, that showed him of the Galileans, whose blood Pilate had mingled with their own sacrifices. And jesus answered, and said unto them, Suppose ye that these Galileans were greater sinners, than all the other Galileans, because they have suffered such things? I tell you nay, but except ye amend your lives, ye shall likewise perish. XV. A dissolute conversation. Matth. 5. 16. Let your light so shine before men, that they seeing your good works may glorify your Father which is in heaven. 2. Sam. 12.14. Because that by this deed, thou hast made the enemies of the Lord to blaspheme, the child that is borne unto thee, shall surely die. The affirmative part. In all things give God his due glory. 1. Cor. 10.13. To this appertain: I. Zeal of God's glory above all things in the world beside. Numb. 25.8. When Phineas the son of Eleazar 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 her belly. Psal. 69.22. The zeal of thine house hath eaten me up, and the reproaches of the scornful have fallen upon me. II. To use God's titles only in serious affairs, and that with all reverence. Deut. 28.58. If thou wilt not keep and do all the words of this law (that are written in this book) and fear this glorious and fearful name, THE LORD THY GOD. Rom. 9.5. Of whom are the fathers, and of whom, concerning the flesh, Christ came, who is God over all, blessed for ever, Amen. III. An holy commemoration of the creature, whereby we, in the contemplation and admiration of the dignity and excellency thereof, yield 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 work of God, and they shall understand what he hath wrought: but the righteous shall be glad in the Lord, and trust in him: and all that are upright of heart shall rejoice. Luke 2. 18,19. And all they that heard it, wondered at the things that were told them of the shepherds: but Marie kept all these things, and pondered them in her heart. jerem. 5.12. Fear ye not me, saith the Lord? or will ye not be afraid at my presence, which have placed the sands for the bounds of the seas, by the perpetual decree, that it cannot pass it, and though the waves thereof rage, yet can they not prevail, though they roar, yet can they not pass over. IV. An oath, in which we must regard: 1. How an oath is to be taken. 2. How it is to be performed. In taking an oath, four circumstances must be observed. I. The matter or parts of an oath: the parts are in number four. 1. Confirmation of a truth. 2. Invocation of God alone, as a witness of the truth, and a revenger of a lie. 3. Confession that God punisheth perjury, when he is brought in as a false witness. 4. An obligation, that we will undergo the punishment at God's hand, if we perform not the condition. II. The form. We must swear 1. truly, lest we forswear. 2. justly, lest we commit impiety. 3. In judgement, for fear of rashness. jerem. 4.2. Thou shalt swear, the Lord liveth, in truth, in judgement, and righteousness. Esa. 48. 1. Which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness, etc. Therefore the oath of drunken, furious, and frantic men, also oaths of children, they do not impose an observation of them, but by law are no oaths. III. The end, namely to confirm some necessary truth in question. Hebr. 6. 16. Men swear by him that is greater than themselves: and an oath for confirmation, is among them an end of all strife. I call that a necessary truth, when some doubt, which must necessarily be decided, can none other way be determined then by an oath: as when God's glory, our neighbour's body or goods, or the credit of the party for whom the oath is ministered, are necessarily called into question. Rom. 1.9. God is my witness (whom I serve in my spirit in the Gospel of his Son) that without ceasing I make mention of you. 2. Cor. 1. 23. I call God for a record into my soul, that to spare you, I came not as yet unto Corinth. IV. The divers kinds or sorts of oaths. An oath is public, or private. Public, when the Magistrate, without any peril to him that sweareth, doth upon just cause exact a testimony together with an oath. A private oath is, which two or more take privately. This, so that it be sparingly, and warily used, is lawful. For if in serious affairs, and matters of great importance, it be lawful in private to admit God as a judge, why should he not as well be called to witness? Again, the examples of holy men show the practice of private oaths, as not unlawful. jacob and Laban confirmed their covenant one with an other by private oath: the like did Booz in his contract with Ruth. To this place may be added an asseveration, the which albeit it be like an oath, yet indeed is none: and is nothing else, but a constant assertion of our mind, intersetting sometimes the name of a creature. Such was Christ's assertion, Verily, verily, I say unto you. And Paul's, I call God to record in my spirit. Where is both an oath & an asseveration. 1. Cor. 15.31. By your rejoicing which I have in jesus Christ, I die daily. 1. Sam. 20.3. Indeed, as the Lord liveth, and as my soul liveth, there is but a step between me and death. And surely in such a kind of asseveration there is great equity: for albeit it be unlawful to swear by creatures, lest God's honour and power should be attributed unto them: yet thus far may we use them in an oath, as to make pledges, and as it were cognisances of God's glory. The performance of an oath, is on this manner. If the oath made be of a lawful thing, it must be performed, be it of much difficulty, great damage, and extorted by force of him that made it. Psal. 15.4. He that sweareth to his own hindrance and changeth not, he shall dwell in God's tabernacle. Yet may the Magistrate, as it shall seem right and convenient, either annihilate or moderate such oaths. Contrarily, if a man swear to perform things unlawful, and that by ignorance, error, or infirmity, or any other way, his oath is to be recalled. For we may not add sin unto sin. 1. Sam. 25.21. And David said, Indeed I have kept all in vain, that this fellow had in the wilderness, etc. vers. 22. So and more also do God unto the enemies of David: for surely I will not leave of all that he hath, by the dawning of the day, any that pisseth against the wall. vers. 33. David said, Blessed be thy counsel and blessed be thou, which hast kept me this day from coming to shed blood; and that mine hand hath not saved me. 2. Sam. 19.23. David promiseth that Shimei should not die: but 1. King. 2.8,9. David saith to Solomon, Though I swore so, yet thou shalt not count him innocent, but cause his hoar head to go down to the grave with blood. V. Sanctification of God's creatures and ordinances, the which is a separation of them to an holy use. Thus ought we to sanctify our meats and drinks, the works of our calling, and marriage. The means of this sanctification are two: God's word, and prayer. 1. Tim. 4.4. All which God hath created is good, and nothing must be rejected, if it be received with thanksgiving: for it is sanctified by the word and prayer. By the word we are instructed; first, whether God alloweth the use of such things, or not: secondly, we learn after what holy manner, in what place, at what time, with what affection, and to what end we must use them. Heb. 11.6. Without faith it is impossible to please God. Psal. 119.24. Thy testimonies are my delight, they are my counsellors. josh. 22.19,29. 1. Sam. 15.23. Prayer, which sanctifieth, is petition and thanksgiving. By petition, we obtain of God's majesty, assistance by his grace, to make an holy use of his creatures, and ordinances. Col. 3. 17. Whatsoever ye shall do in word or deed, do all in the name of the Lord jesus, giving thanks to God even the Father by him. 1. Sam. 17.45. Then said David to the Philistim, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the host of Israel, whom thou hast railed upon. Mich. 4. 5. We must walk in the name of the Lord our God, for ever and ever. Here may we observe prayer made upon particular occasion. 1. For a prosperous journey. Act. 21.5. When the days were ended, we departed, and went our way, and they all accompanied us with their wives and children, even out of the city: and we kneeling down on the shore prayed, etc. 2. For a blessing upon meats at the table. joh. 6.11. Then jesus took the bread, and when he had given thanks, he gave it to his Disciples, and the Disciples to them that were set down: and likewise of the fishes as much as they would. Act. 27.35. He took bread, and gave thanks to God, in presence of them all, and broke it, and began to eat. 3. For issue in childbirth. This did Anna, 1. Sam. 1.14. And Zacharie, Luk. 1.13. 4. For good success in business, Gen. 24. 12. Abraham's servant prayed. Thanksgiving is the magnifying of God's name, even the Father through Christ, for his grace, aid, and blessing in the lawful use of the creatures. Phil. 4.6. In all things let your requests be showed unto God, in prayer, and supplication, and giving of thanks. 1● Thess. 5. 18. In all things give thanks: for this is the will of God in Christ towards you. This we may read used, 1. after meat, Deut. 8.10. When thou hast eaten and filled thyself, thou shalt bless the Lord thy God, for the good land which he hath given thee. 2. After the loss of outward wealth. job 1.21. And job said, Naked came I out of my mother's womb, and naked shall I return again: the Lord hath given, and the lord hath taken away, blessed be the name of the Lord for evermore. 3. For deliverance out of servitude. Exod. 18. 10. jethro said, Blessed be the Lord, who hath delivered you out of the hands of the Egyptians, and out of the hand of Pharaoh, who also hath delivered the people from under the hand of the Egyptians. 4. For children. Gen. 29.35. She conceived again and bare of son, saying, Now will I praise the Lord: therefore she called his name judah. 5. For victory. 2. Sam. 22.1. And David spoke the words of this song unto the Lord, what time the Lord had delivered him out of the hands of all his enemies, and out of the hand of Saul, and said, The Lord is my rock, and my fortress, etc. 6. For good success in domestical affairs. Abraham's servant, Gen. 24.12. blessed the Lord of his master Abraham. CHAP. 23. Of the fourth Commandment. THe fourth Commandment concerneth the Sabbath: namely, that holy time consecrated to the worship and glorifying of God. The words are these: Remember the Sabbath to keep it: six days shalt thou labour, and do ●ll thy work: but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates. For in six days the Lord made the heaven and the earth, the sea and all that in them is, and rested the seventh day: therefore the Lord blessed the seventh day, and hallowed it. The Resolution. Remember] This clause doth insinuate, that in times passed there was great neglect in the observation of the Sabbath: and would that all degrees and conditions of men should prepare themselves to sanctify the same: especially those that be governors of families, in corporations, and cities, to whom this commandment is directed. To keep it holy, or, to sanctify it] To sanctify it, is to sever a thing from common use, and to consecrate the same to the service of God. Here are described the two parts of this commandment: the first where of, is rest from labour: the second, sanctification of that rest. Six days] These words contain a close answer to this objection. It is much to cease from our callings one whole day. The answer (together with a first reason to enforce the sanctification of the Sabbath) is in these words, which is taken from the greater to the less. If I permit thee to follow thy calling, six whole days, thou mayst well, and must leave one only to serve me. But the first is true. Therefore the second. The first proposition is wanting: the second, or assumption are these words, Six days, etc. The conclusion is the commandment itself. Here may we see, that God hath given us free liberty to work all the six days. The which freedom no man can annihilate. Nevertheless, upon extraordinary occasions, the Church of God is permitted to separate one day or more of the seven, as need is, either to fasting, or for a solemn day of rejoicing, for some benefit received. joel 2.15. The seventh day] The second reason of this commandment taken from the end thereof. If the Sabbath were consecrated to God, and his service, we must that day abstain from our labours. But it was consecrated to God, and his service. Therefore we must then abstain from our labours. The assumption is in these words (the seventh day, etc.) where we must note, that God alone hath this privilege, to have a Sabbath consecrated unto him: and therefore all holy days dedicated to what soever either Angel or Saint, are unlawful: howsoever the Church of Rome have imposed the observation of them upon many people. In it thou shalt do] This is the conclusion of the second reason, illustrated by a distribution from the causes. Thou, thy son, thy daughter, thy servant, thy cattle, thy stranger, shall cease that day from your labours. Any work] That is, any ordinary work of your callings, and such as may be done the day before, or left well undone till the day after. Yet for all this we are not forbidden to perform such works even on this day, as are both holy and of present necessity. Such are those works, which do upon that day preserve and maintain the service and glory of God, as I. a Sabbath days journey. Act. 1.12. Which is now Jerusalem, containing a Sabbath days journey. II. The kill and dressing of sacrificed beasts in the time of the law. Matth. 12.5. Have ye not read in the law, how that on the Sabbath days, the Priests in the Temple break the Sabbath, and are blameless? III. journeys unto the Prophets, and places appointed unto the worship of God. 2. King. 4.23. He said, Why wilt thou go to him this day? it is neither new moon, nor Sabbath day. Psal. 84.7. They go from strength to strength, till every one appear before God in Zion. Such also are the works of mercy, whereby the safety of life or goods is procured: as that which Paul did, Act. 20. 9 As Paul was long preaching, Eutychus overcome with sleep, fell down from the third fit, and was taken up dead: but Paul went down and laid himself upon him, and embraced him, saying, Trouble not yourselves: for his life is in him. vers. 12. And they brought the boy alive, and they were not a little comforted. II. To help a beast out of a pit. Luk. 14.5. Which of you shall have an ox, or an ass fallen into a pit, and will not straightway pull him out on the Sabbath day? III. Provision of meat and drink. Matth. 12.1. jesus went through the corn on a Sabbath day, and his Disciples were an hungered, and began to pluck the ears of corn, and to eat. In provision, we must take heed that our cooks, and household servants break not the Sabbath. The reason of this is framed from the lesser to the greater, out of that place, 2. Sam. 25.15. David longed, and said, Oh that one would give me to drink of the water of the well of bethlehem, which is by the gate. vers. 16. Then the three mighty brake into the host of the Philistims, and drew water out of the well of bethlehem that was by the gate, and took and brought it to David, who would not drink thereof, but powered it for an offering unto the Lord. vers. 17. And said, O Lord, be it far from me that I should do ●his: is not this the blood of the men, that went in jeopardy of their lives? therefore would he not drink. The reason standeth thus. If David would not have his servants adventure their corporal lives for his provision, nor drink the water when they had provided it: much less ought we for our meats to adventure the lives of our servants. IV. Watering of cattle. Math. 12.11. The Lord answered, and said, Thou hypocrite, will not any of you on the Sabbath days, lose his ox or ass out of the stable, and bring him to the water? Upon the like present and holy necessity, Physicians, upon the Sabbath day, may take a journey to visit the diseased, Mariners their voyage, Shepherds may tend their flock, and Midwives may help women with child. Mark. 2.27. The Sabbath was made for man, and not man for the Sabbath. Within thy gates] This word gate, signifieth by a figure, jurisdiction and authority. Math. 16.18. The gates of hell shall not overcome it. Let this be a looking glass, wherein all Inholders, and intertainers of strangers may look into themselves, and behold what is their duty. For in six days] The third reason of this commandment from the like example. That which I did, thou also must do, But I rested the seventh day and hallowed it: Therefore thou must do the like. God sanctified the Sabbath when he did consecrate it to his service; men sanctify it when they worship God in it. In this place we are to consider the Sabbath, how far forth it is ceremonial, and how far forth moral. The Sabbath is ceremonial, in respect of the strict observation thereof, which was a type of the internal sanctification of the people of God, and that is, as it were, a continual resting from the work of sin. Exod. 31.1.3. Speak thou also unto the children of Israel, and say, Notwithstanding keep ye my sabbath: for it is a sign between me and you in your generation, that ye may know that I the Lord do sanctify you. The same is recorded, Ezech. 20.12. It signified also that blessed rest of the faithful, in the kingdom of heaven: Esai 66. 23. From month to month, and from sabbath to sabbath, shall all flesh come to worship before me, sa●●h the Lord. Heb. 4.8,9, 10. If jesus had given them a rest, etc. The Sabbath is likewise ceremonial, in that it was observed the seventh day after the creation of the world, and was then solemnised with such ceremonies. Numb. 28.9. But on the sabbath day ye shall offer two lambs of a year old without spot, and two tenth deals of fine flower for a meat offering, ●ingled with oil, and the drink offering thereof. 10. This is the burnt offering of every Sabbath, beside the continual burnt offering and drink offering thereof. But now in the light of the Gospel, and the Churches professing the same, the ceremony of the Sabbath is ceased. Col. 2.16. Let no man condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabbath: 17. which are but shadows of things to come, but the body is Christ. The observation of the Sabbath was translated by the Apostles from the seventh day, to the day following. Act. 20. 7. The first day of the week, the Disciples being come together to break bread, Paul preached to them. 1. Cor. 16.1,2. Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also every first day of the week, let every one of you put aside by himself, and lay up ●s God hath prospered him, that then there be no gatherings when I come. This day, by reason that our Saviour did upon it ri●e again, is called the Lords day. Revel. 1.10. I was ravished in the spirit on the Lord's day. The observation of the Sabbath thus constituted by the Apostles, was nevertheless neglected of those Churches which succeeded them, but after was revived and established by Christian Emperors, as a day most apt to celebrate the memory of the creation of the world, and to the serious meditation of the redemption of mankind. Leo and Anton. Edict. of holy days. The observation of the Sabbath is moral, in as much as it is a certain seventh day, preserveth and conserveth the ministery of the word, and the solemn worship of God, especially in the assemblies of the church. And in this respect we are upon this day, as well enjoined a rest from our vocations, as the jews were. Esai 58.13. If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, and call my Sabbath a delight, to consecrate it, as glorious to the Lord, and shalt honour him, not doing thine own ways, etc. Finally, it is moral, in that it freeth servants and cattle from their labours, which on other days do service unto their owners. The affirmative part. Keep holy the Sabbath day. This we do, if we cease from the works of sin, and our ordinary calling: performing those spiritual works, which we are commanded in the second and third Commandment. I. To arise early in the morning, that so we may prepare ourselves to the better sanctifying of the Sabbath ensuing. This preparation consisteth in private prayers and taking account of our several sins. Mark. 1.35. In the morning very early before day, jesus arose and went into a solitary place, and there prayed. The day following was the Sabbath, when he preached in the Synagogues. 39 Exod. 32. 5, 6. Aaron proclaimed, saying, To morrow shallbe the holy day of the Lord: so they rose up the next day early in the morning. Eccles. 4. vers. last. Take heed to thy feet when thou interest into the house of God. II. To be present at public assemblies, at ordinary hours, there to hear reverently and attentively the word preached and read, to receive the Lords Supper, and publicly with the congregation, call upon and celebrate the name of the Lord. 1. Tim. 1.2,3. Act. 20.7. 2. King. 4.22,23. Act. 13.14, 15. When they departed from Perga, they came to Antiochia, a city of Pisidia, and went into the Synagogue on the Sabbath day, and sat down. And after the lecture of the Law and Prophets, the rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. III. When public meetings are dissolved, to spend the rest of the Sabbath in the meditation of God's word, and his creatures. Psal. 29. from the beginning to the ending. Act. 17. 11. These were also more noble men, than they which were at Thessalonica, which received the word with all readiness, and searched the Scriptures daily whether those things were so. We must also exercise then the works of charity: as, to visit the sick, give alms to the needy, admonish such as fall, reconcile such as are at jar and discord amongst themselves, etc. Nehem. 8.12. Then all the people went to eat and to drink, and to send away part, and to make great joy. The negative part. Pollute not the Sabbath of the Lord. This is a grievous sin, Matth. 24.20. Pray that your flight be not in winter, nor on the Sabbath day. Lament. 1.7. The adversaries saw her, and did mock at her sabboth's. Leuit. 19.30. Ye shall keep my sabboth's, and reverence my Sanctuary, I am the Lord. In this part are these things forbidden: I. The works of our calling, wherein if we do aught, it must be altogether in regard of charity, and not in regard of our own private commodity. II. Unnecessary journeys. Exod. 16.29. Tarry every man in his place, let no man go out of his place the seventh day. By this reason, the master of the family must that day remain at home, to sanctify the Sabbath with his household. III. Fairs upon the Sabbath day, Nehem. 3.19. When the gates of jerusalem began to be dark before the Sabbath, I commanded to shut the gates, & charged that they should not be opened till after the Sabbath, and some of my servants, set I at the gate, that there should no burden be brought in on the Sabbath day. read v. 15,16,17,18. IV. All kind of husbandry; as ploughing, sowing, reaping, mowing, bringing home harvest, & other the like. Exod. 34. 21. In the seventh day shalt thou rest, both in ear-ring time, and in harvest shalt thou rest. V. To use jests, sports, banqueting, or any other thing whatsoever, which is a means to hinder, or withdraw the mind from that serious attention, which ought to be in God's service: for if the works of our calling must not be exercised, much less these, whereby the mind is as well distracted from God's service, as by the greatest labour. VI An external observation of the Sabbath, without an internal regard of godliness. Esa. 1.14,15. My soul hateth your new moons, and your appointed feasts, they are a burden unto me, I am weary to bear them: and when you shall stretch forth your hands, I will hide mine eyes from you, and though you make many prayers, I will not hear: for your hands are full of blood. 2. Tim. 3.5. Which have a show of godliness, but deny the force thereof, such therefore avoid. VII. The manifest profanation of the Sabbath, in pampering the belly, surfeiting, adultery, and other like profaneness, which is nothing else, but to celebrate a Sabbath to the devil, and not to God. CHAP. 24. Of the fifth commandment. HItherto we have spoken of the commandments of the first table: now followeth the second table, which concerneth the love of our neighbour. Rom. 13.9. Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, namely, thou shalt love thy neighbour as thyself. Our neighbour is every one, which is of our own flesh. Esa. 58.7. When thou seest the naked cover him, and hide not thyself from thine own flesh. The manner of loving is so to love our neighbour as ourselves, to wit, truly and sincerely: when as contrarily, the true manner of loviug God, is to love God without measure. The second table containeth six Commandments: whereof the first, &, in the order of the ten commandments, the fifth, concerneth the preservation of dignity and excellency of our neighbour. The words are these: Honour thy Father and thy mother, that they may prolong thy days in the land, which the Lord thy God giveth thee. The Resolution. Honour] This Word, by the figure, signifieth all that duty, whereby our neighbour's dignity is preserved, but especially our Superious. This dignity proceedeth of this, that every man beareth in him some part of the image of God, if we respect the outward order and decency, which is observed in the Church and common wealth. In the Magistrate there is a certain image of the power and glory of God. Dan. 2.37. O King, thou art a King of Kings, for the God of heaven hath given thee a kingdom, power, and strength, & glory. Hence is it, that Magistrates are called Gods. Psal. 82. 1. In an old man is the similitude of the eternity of God: in a father, the likeness of his fatherhood. Math. 2●. 9. And call no man your father upon the earth: for there is but one, your Father which is in heaven. In a man is the image of God's providence and authority. 1 Cor. 11.7. For a man ought not to cover his head, because he is the image of the glory of God: but the woman is the glory of her husband. Finally, in a learned man, is the likeness of the knowledge and wisdom of God. Now therefore that person, in whom even the least title of the image of God appeareth, is to be be honoured and reverenced. Thy father] By a figure, we must here understand, all those that are our superiors: as, Parents, and such like of our kindred, or alliance which are to us in stead of Parents: Magistrates, Ministers, our Elders, and those that do excel us in any gifts whatsoever. The kings of Gerar were called Abimelech, my father the king. Gen. 20.2. Gen. 45.8. God hath made me a father unto Pharaoh, and Lord over all his house. 1. Cor. 4.15. For though ye have ten thousand instructors in Christ, yet have ye not many Fathers: for in Christ jesus I have begotten you. 2. King. 5.13. But his servants came, and spoke unto him, and said, Father, if the Prophet had commanded thee a great things wouldst thou not have done it? 2. King. ●. 12. And Elisha saw it, and he cried, My Father, my Father, my Father, the chariot of Israel, and the horsemen thereof. And thy mother] This is added, lest we should despise our mothers, because of their infirmities, Prou. 23.22. Obey thy father which hath begotten thee, and despise not thy mother when she is old. Here we are put in mind to perform due honour to our stepmothers and fathers in law, as if they were our proper and natural parents. Ruth. 3. 1. and 5. Afterward Naomi her mother in law said unto her, My daughter, shall not I seek rest for thee, that thou mayest prosper? And she answered her, All that thou biddest me, I will do. Exod. 18.17. But Moses father in law said unto him, The thing which thou dost is not well. 19 Hear now my voice, I will give thee counsel, and God shall be with thee. 24. So Moses obeyed the voice of his father in law, and did all that he had said. Mich. 7.6. For the son revileth the Father, the daughter riseth up against her mother, the daughter in law against her mother in law. That they may prolong] Parent's are said to prolong the lives of their children, because they are Gods instruments, whereby their children's lives are prolonged: for oftentimes the name of the action is attributed to the instrument, wherewith the action is wrought. Luk. 16.9. Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations. 1. Tim. 4.16. For in doing so, tho● shalt both save thyself and them that hear thee. But Parents do prolong the lives of their children in commanding them to walk in the ways of the Lord, by exercising justice and judgement, Gen. 18.19. For being become godly, they have the promise both of this life, and the life to come. 1. Tim. 4.8. Further, they effect the same thing by their prayers made in the behalf of their children. Hereby it plainly appeareth, that the usual custom of children saluting their parents, to ask them their blessing, is no light or vain thing. Moreover, in these words, the reason to move us to the obedience of this commandment, is drawn from the end, which reason is also a promise, yet a special promise. Eph. 6. 2. Honour thy father and thy mother, which is the first commandment with promise, (I say, special) because the promise of the second commandment is general, and belongeth to all the rest of the commandments. And God promiseth long life not absolutely, but so far as it is a blessing. Eph. 6.3. That it may be well with thee, and that thou mayest live long on earth. For we must think that long life is not alway a blessing, but that sometime it is better to die then to live. Esay 57.1. The righteous perisheth, and no man considereth it in heart: and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come. But if at any time the Lord giveth a short life to obedient children, he rewardeth them again with eternal life in heaven, and so the promise faileth not, but changeth for the better. The affirmative part. Preserve the dignity of thy neighbour. Under this part is commanded: First, reverence towards all our superiors: the actions whereof, are; reverently to rise up before any man which passeth by us. Leu. 19.32. Rise up before the hoorehead, and honour the person of the old man, and dread thy God: I am the Lord. To meet him that cometh towards us. Gen. 18.2. And he lifted up his eyes, and looked: and lo, three men stood by him, and when he saw them, he ran to meet them from the tent door. 1. King. 2. 19 When Bethsheba came to speak to king Solomon, the king rose to meet her, and bowed himself unto her. To bow the knee. Mark. 10.17. And when he was gone out of the way, there came one running, and kneeled to him. Gen. 18.2. He ran to meet them, and bowed himself to the ground. To stand by those that sit down, Gen. 18.8. And he took butter, and milk, and the calf that he had prepared, and set before them, and stood himself by them under the tree, and they did eat. Exod. 18.13. Now on the morrow, when Moses sat to judge the people, the people stood about Moses from morning unto even. To give the chief seat. 1. King. 2.19. And he sat down on his throne, and he caused a seat to be set for the king's mother, and she sat down at his right hand. Luk. 14. 7,8,9. He spoke also a parable unto the guests, when he marked how they chose out the chief rooms, and said unto them, When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, lest a more honourable man than thou be bidden of him, and he that bade both him and thee, come and say to thee, Give this man room, and thou then begin with shame to take the lowest room. Gen. 43.33. So they sat before him, the eldest according to his age, and the youngest according to his youth, and the men marveled among themselves. To let our Superiors speak before us. job. 32.6,7, 17. To keep silence in courts and judgement places, until we be bidden to speak. Act. 24. 10. Then Paul after that the Governor had beckoned unto him that he should speak, answered. To give them such their right and just titles, as declare our reverence when we speak unto them. 1. Pet. 3.6. As Sarah obeyed Abraham and called him Lord: whose daughters ye are, whiles ye do well. Mar. 10. 17. Good Master, what shall I do, that I may possess eternal life? 20. Then he answered, and said unto him, Master, all these things have I observed from my youth. 1. Sam. 1.14, 15. And Eli said unto her, How long wilt thou be drunken? Put away thy drunkenness from thee: then Hannah answered and said, Nay my Lord, but I am a woman troubled in spirit: I have drunk neither wine nor strong drink. Secondly, towards those that are our superiors in authority: and first, obedience to their commandments. Rom. 13.1. Let every soul be subject to the higher power. We are to be admonished to obedience: because every higher power is the ordinance of God, and the obedience which we perform to him, God accepteth it as though it were done to himself and to Christ● Rom. 13.2. Whosoever therefore, resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves judgement. Col. 3.23. And whatsoever ye do, do it heartily, as unto the Lord, & not unto them. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Obedience is to be performed to our superiors with diligence and faithfulness. Gen. 24.2. Abraham said unto his eldest servant of his house, which had the rule over all that he had: put now thy hand under my thigh, and I will make thee swear by the Lord God of heaven, and God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, amongst whom I dwell. 10. So the servant took ten Camels of his master, and departed. 12. And he said, O Lord God of my master Abraham, I beseech thee send me good speed this day, and show mercy unto my master Abraham. 33. Afterward the meat was set before him, but he said, I will not eat, until I have said my message: And Laban said, Speak on. 56. But he said, Hinder me not, seeing the Lord hath prospered my journey: send me away that I may go to my master. Gen. 31.38. This twenty years have I been with thee, thine ewes and thy goats have not cast their young, and the rams of thy flock have I not eaten. 39 Whatsoever was torn of beasts, I brought it not unto thee, but made it good myself: of mine hand didst thou require it, were it stolen by day, or stolen by night. 40. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes. Furthermore, we must yield obedience to our Superiors: yea, although they be cruel and wicked, but not in wickedness. 1. Pet. 2.18. Servants, be subject to your masters with all fear, not only to the good and courteous, but also to the froward. Act. 4.19. Whether it be right in the sight of God, to obey you rather than God, judge ye. Subjection in suffering the punishments inflicted by our Superiors. Gen. 16.6. Then Abraham said to Sarai, Behold, thy maid is in thine hand, do with her as it pleaseth thee: then Sarai dealt roughly with her: wherefore she fled from her. 9 Then the Angel of the Lord said unto her, Return unto thy dame, and humble thyself under her hands. And although the punishment should be unjust, yet must we suffer it, until we can get some lawful remedy for the same. 1. Pet. 2.19. For it is thanke-worthie, if a man for conscience toward God endure grief, suffering wrongfully. 20. For what praise is it, if when ye be buffeted for your faults, ye take it patiently? but and if, when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God. III. Thankfulness in our prayers. 1. Tim. 2.1, 2. I exhort you therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for kings, & for all that be in authority, that we may lead a quiet & a peaceable life, in all godliness and honesty. 1. Tim. 5.17. Elders that rule well, are worthy of double honour. Gen. 45.9. Haste you, and go up to my Father, and tell him, Thus saith thy son joseph, God hath made me lord over all Egypt, come down to me, tarry not. 10. And thou shalt dwell in the land of Goshen. 11. Also I will nourish thee there, for yet remain five years of famine, lest thou perish through poverty, thou and thy household, and all that thou hast. Thirdly, towards those that excel us in gifts: our duty is to acknowledge the same gifts, and speak of them to their praise. 1. Cor. 8.22,23. Fourthly, toward all our equals: to think reverently of them. Phil. 2.3. Let nothing be done through contention or vainglory, but in meekness of mind, let every man esteem other better than himself. In giving honour, to go one before an other, and not in receiving it. Rom. 12. 10. Submitting yourselves one to another in the fear of God. To salute one an other with holy signs, whereby may appear the love which we have one to another in Christ. 1. Pet. 5.14. Greet ye one another with the kiss of love. Rom. 16. 16. Salute one another with an holy kiss. Exod. 18.7. And Moses went out to meet his father in law, and did obeisance and kissed him. Ruth. 2.4. And behold, Boaz came from Bethlehem, and said unto the Reapers, the Lord be with you. And they answered, The Lord bless thee. Fiftly, the duties of all Superiors towards their inferiors: to yield to them in good matters, as to their brethren. Deut. 17. 20. That his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand, or to the left. job. 31.13. If I did contemn the judgement of my servant, and of my maid. 2. King. 5.13. And his servant came and spoke unto him, and said. 14. Then he went down, and washed himself seven times in jordan, etc. To shine before their inferiors by an ensample of a blameless life. Titus 2.2. That the elder men be sober, honest, discreet, sound in the faith, in love, and in patience. 3. The elder women likewise, that they be in such behaviour as becometh holiness, not false accusers, not given to much wine, but teachers of honest things. 1. Pet. 5.3. Not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock. Phil. 4.9. To show forth gravity joined with dignity, by their countenance, gesture, deeds and words. Tit. 2. 3,4,5,6,7. job. 29.8. The young men saw me and hid themselves, the aged arose, and stood up. Sixtly, towards inferiors in obedience, that is, toward their subjects. 1. To rule them in the Lord, that they do not offend. 1. Pet. 2.13. Submit yourselves unto all manner of ordinance of man, for the Lords sake, whether it be unto kings as unto superiors, 14. or unto governors, as unto them that are sent of the king, for the punishment of evil doers, and for the praise of them that do well. Deut. 17.19. And it shall be with him (namely the book of the law) and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and those ordinances to do them. Col. 4. 1. Ye masters do unto your servants, that which is just and equal: knowing that ye also have a master in heaven. 2. To provide such things as shall be to the good of their subjects, whether they belong to the body or to the soul. Rom. 13.4. For he is the minister of god for thy wealth. Esa. 49.23. And kings shall be thy nursing Fathers, & Queens shall be thy nurses. Psal. 132.1. Lord remember David with all his troubles. 2. Who swore unto the Lord, and vowed unto the mighty God of jaacob, saying, 3. I will not enter into the tabernacle of mine house, nor come upon my pallet or bed, 4. nor suffer mine eyes to sleep, nor mine eye lids to slumber, 5. until I find out a place for the Lord, an habitation for the mighty God of jacob. 3. To punish their faults, the lighter by rebuking, the greater by correction, that is, by inflicting real or bodily punishment. There is an holy manner of punishing the guilty, whereunto is required: I. After diligent and wise examination be had, to be assured of the crime committed. II. To show forth of God's word, the offence of the sin: that the conscience of the offender may be touched. III. It is convenient to defer or omit the punishment, if thereby any hope of amendment may appear. Eccl. 7.23. Give not thy heart also to all the words that men speak, lest thou do hear thy servant cursing thee. 24. For oftentimes also thine heart knoweth, that thou likewise hast cursed others. 1. Sam. 10. vers. 27. But the wicked men said, How shall he save us? so they despised him, and brought him no presents: but he held his tongue. IV. To inflict deserved punishment, not in his own name, but in God's name, adding the same holily and reverently. josh. 7. 19 Then joshua said unto Achan, My son, I beseech thee, give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done, hide it not from me. 20. And Achan answered joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done. 25. And joshua said, In as much as thou hast troubled us, the Lord shall trouble thee this day: and all Israel threw stones at him, and burned them with fire, and stoned them with stones. V. and lastly, When thou punishest, aim at this one only thing, that the evil may be purged and amended, and that the offender by sorrowing for his sin, may unfeignedly repent for the same. Prou. 20.30. The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly. Seventhly, and lastly, there is a certain duty of a man to be performed toward himself, which is, that a man should preserve and maintain with modesty, the dignity and worthiness, which is inherent in his own person. Phil. 4.8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think on these things. The negative part. Diminish not the excellency, or dignity, which is in the person of thy neighbour. Hither are referred these sins: First, against our superiors: I. unreverent behaviour and contempt of them. The sins hereof, are, deriding our superiors. Gen. 9 22. And when Ham the Father of Canaan saw the nakedness of his father, he told his two brethren without. Prou. 20.17. The eye that mocketh his father, and despiseth the instruction of his mother, let the ravens of the valley pick it out, and the young eagles eat it. To speak evil of, or revile our superiors. Exod. 21.17. And he that curseth his father or his mother, shall die the death. II. Disobedience, whereby we contemn their just commandments. Rom. 1.30. Disobedient to Parents. 2. Tim. 3.3. No striker, but gentle, no fighter. The sins hereof, are, To make contracts of marriage, without the counsel & consent of the Parents. Gen. 6. 2. Then the sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked. Gen. 28.6,9. And Esau seeing that the daughters of Canaan displeased Izhac his father, than went Esau to Ishmael, and took unto the wives which he had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nabaioth, to be his wife. The eye service of servants. Coloss. 3.22. Seruant● be obedient to them that are your masters according to the flesh, in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. Eph. 6.6. Not with service to the eye, as men pleasers Answering again, when they are reprehended. Tit. 2.9. Let servants be subject to their masters, and please them in all things, not answering again. Deceitfulness and wasting their Master's goods. Titus 2. 10. Neither pikers, but that they show all good faithfulness. To flee from the power of their superior. Gen. 16.6. Then Sarah dealt roughly with her, wherefore she fled from her. To resist the lawful authority of their Superiors. 1. Pet. 2.20. To obey them in things unlawfully Act. 4. 19 To extol themselves above their betters: this is the sin of Antichrist. 2. Thess. 2.3, 4. Which (man of sin) exalteth himself against all that is called God. Lastly, the freedom of the Papists, whereby they free children from the government of their parents: and subjects from the authority of their Princes: so that they make it lawful for them to pretend and procure their death. 1. Sam. 26.8,9. Then said Abishai to David, God hath closed thine enemy into thine hand this day: now therefore I pray thee, let me smite him once with a spear to the earth, and I will not smite him again: And David said to Abishai, Destroy him not: for who can lay his hand on the Lords Anointed and be guiltless? III. Ingratitude, and want of a loving affection towards Parents. Matth. 15.5,6. But ye say, whosoever shall say to father or mother, By the gift that is offered by me, thou mayest have profit, though he honour not his father or mother, shall be free. 1. Tim. 5.4. Secondly, we offend against our equals, in preferring ourselves before them, in talking or in sitting down. Matth. 20.20. Then came unto him the mother of Zebedeus children, with her sons, worshipping him, and desiring a certain thing of him. 21. And he said, What wouldst thou? And she said to him, Grant, that these my two sons may sit, the one at thy right hand, and the other at thy left hand in thy kingdom. 24. And when the other ten heard this, they disdained at the two brethren. Thirdly, toward our inferiors: I. Through negligence in governing them, and providing for their good estate. Hagg. 1.4. Is it time for yourselves to dwell in your fieled houses; and this house to lie waist? Dan. 3.28. This condemneth those mothers, which put forth their children to be nursed, having both sufficient strength and store of milk themselves to nurse them. 1. Tim. 5.10. If she have nourished her children. II. By too much gentleness and lenity in correcting them. 1. King. 1.5. Then Adonijah the son of Haggith exalted himself, saying, I will be king. 6. And his father would not displease him from his childhood, to say, Why hast thou done so? 1. Sam. 2. 22. So Eli was very old, & heard all that his sons did unto all Israel, and how they lay with the women that assembled at the door of the Tabernacle of the congregation. 23. And he said unto them, Why do ye such things? for of all this people I hear evil reports of you. 24. Do no more, my sons for it is no good report that I hear, namely, that ye make the Lords people to trespass. 25. Notwithstanding they obeyed not the voice of their father, because the Lord would slay them. III. By overmuch cruelty and threatenings. Eph. 6.4. And ye fathers provoke not your children to wrath. 9 And ye masters do the same things unto them, putting away threatenings. Fourthly and lastly, a man offendeth against himself, when through his naughty behaviour, he doth obscure and almost extinguish those gifts which God hath given him. Math. 25.2. 16. Or contrarily, when he is too wise in his own conceit. Rom. 12.3. For I say through the grace that is given unto me, to e●ery one that is among you, that no man presume to understand, above that which is meet to understand. CHAP. 25. Concerning the sixth commandment. THou shalt not kill. The Resolution. Kill] The part is here set for the whole, by a Synecdoche: for killing signifieth any kind of endamaging the person of our neighbour. The equity of this commandment appeareth by this, that man was created after the likeness of God. Gen. 9.6. He that sheddeth man's blood, by man shall his blood be shed: for in the image of God hath he made man. Again, all men are the same flesh. Esay 58.7. When thou seest the naked cover him, and hide not thy face from thine own flesh. Neither ought we to be ignorant of this also, that it is unlawful for any private person, not called to that duty, to kill another, but a public officer may, that is, if he be warranted by a calling. So did Moses, Exod. 2. 12. And he looked round about, and when he saw no man, he slew the Egyptian, and hid him in the sand. Act. 7.25. For he supposed his brethren would have understood, that God by his hand should give them deliverance. And Phinehas. Nomb. 25. 8. And he followed the man of Israel into the tent, and thrust them both through (to wit, the man of Israel and the woman) through her belly: so the plague ceased from the children of Israel. 31. Phinehas the son of Eleazar, hath turned mine anger away from the children of Israel, while he was zealous for my sake among them: therefore I have not consumed the children in my jealousy. And Elijah. 1. King. 18.40. And Eliiah said unto them, Take the Prophets of Baal, let not a man of them escape: and they took them, and Elijah brought them to the brook of Kishon; & slew them there. And soldiers in battles, waged upon just causes. 2. Chro. 20.15. Fear ye not, neither be afraid of this great multitude: for the battle is not yours, but Gods. The negative part. Thou shalt neither hurt, nor hinder, either thine own, or thy neighbour's life. The sins then that are referred to this part are such, as are committed against our neighbour, or ourselves. Against our neighbour, are these following: I. In heart; as ●. Hatred against him. 1. joh. 3.15. Who so hateth his brother, is a manslayer. 2. Unadvised anger, Matth. 5.22. I say unto you, whosoever is angry with his brother unadvisedly, is in danger of judgement. 3. Envy. Rom. 1.29. Full of anger, murder, contention. 4. Grudges. jam. 3.14. If ye have bitter envying and strife in your hearts rejoice not. 5. Want of compassion, and sorrow at our neighbour's calamities. Amos 6.5,6. They sing to the sound of the Viol, etc. but no man is s●rry for the affliction of joseph. 6. frowardness, when we will not be reconciled to our neighbour. Rom. 1.30. Such as can never be appeased, unmerciful. 7. Desire of revenge. Psal. 5.6. The Lord will abhor the bloody man and deceitful. II. In words: 1. Bitterness in speaking. Prou. 12. 18. There is that speaketh words, like the prickings of a sword: but the tongue of wise men is health. 2. Reproaches and railing, which is a casting of a man's sins in his teeth which he hath committed, or an objecting unto him some inherent infirmities, Matth. 5.22. Whosoever saith unto his brother, Raca, shall be worthy to be punished by the council: ● And whosoever shall say, Fool, shall be worthy to be punished with hell fire. 2. Sam. 6.16. As the Ark of the Lord came into the city of David, Michal Saul's daughter looked through a window, and saw king David leap and dance before the Lord, and she despised him in her heart, 20. And Michal the daughter of Saul came out to meet David, and said, O how glorious was the King of Israel this day, which was uncovered to day in the eyes of the maidens of his servants, as a fool uncovereth himself. 3. Contentions, when two or more strive in speech one with another, for any kind of Superiority. 4. Brawling in any conference. 5. Crying, which is an unseemly elevation of the voice against ones adu●rsarie. Gal. 5.19. The works of the flesh are manifest, which are, 20. emulations, wrath, contentions, seditions. Eph. 4. 31. Let all bitterness, and anger, and wrath, crying and evil speaking be put away from you, with all maliciousness. 32. Be courteous one to another. Gen. 16. 11. He (uz. Ishmael) shallbe a wild man, his hand shallbe against every man, and every man's hand against him. 6. Complaints to every one of such as offer us injuries. jam. 5.9. Grudge not one against another, brethren, lest ye be condemned. III. In countenance and gesture, all such signs, as evidently decipher the malicious affections lurking in the heart. Gen. 4.5,6. His countenance fell down: and the Lord said unto Cain, Why art thou so wrath? Math. 27.39. They that passed by railed on him, nodding their heads. Hence is it, that derision is termed persecution. Gen. 21. 9 Sarai saw the son of Hagar the Egyptian mocking, etc. Gal. 4.29. He that was borne after the flesh, persecuted him that was borne after the spirit. IV. In deeds: 1. To fight with, or to beat our neighbour, and to maim his body. Leuit. 24. 19, 20. If any man cause any blemish in his neighbour: as he hath done, so shall it be done to him, breach for breach, eye for eye, tooth for tooth. 2. To procure any way the death of our neighbour, whether it be by the sword, famine, or poison. Gen. 4.8. Cain rose up against his brother, and slew him. 3. To exercise tyrannous cruelty in inflicting punishments. Deut. 25.3. Forty stripes shall he cause him to have, and not past, lest if he should exceed, and beat him above that with many stripes, thy brother should appear despised in thy sight. 2. Cor. 11. 24. Of the jews I received five times forty stripes save one. 4. To use any of God's creatures hardly. Proverb. 12.10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel. Deut. 22.6. If thou find a birds nest in the way, in any tree, or on the ground, whether they be young, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young, but shalt in any wise let the dam go, and take the young to thee, that thou mayst prosper and prolong thy days. 5. To take occasion by our neighbour's infirmities, to use him discourteously, and to make him our laughing stock, or tanting recreation. Leuit. 19 .14. Thou shalt not curse the deaf, nor put a stumbling block before the blind. 2. King. 2. 23. Little children came out of the city, and mocked him, and said unto him, Come up thou baldhead, come up thou baldhead. 6. To injury the impotent, feeble, poor, strangers, fatherless or widows. Exod. 22.21,22. Thou shalt not do injury to a stranger, neither oppress him: for ye were strangers in the land of Egypt. Ye shall not trouble any widow or fatherless child. 25. Thou shalt not be an usurer unto the poor. We then injury these: 1. If we pay not the labourer his hire. Deut. 24.14. Thou shalt not oppress an hired servant that is needy and poor, neither of thy brethren, nor of the stranger that is within thy gates. 15. Thou shalt give him his hire for his day: neither shall the sun go down upon it: for he is poor, and therewith sustaineth his life: lest he cry against thee to the Lord, and it be sin unto thee. 2. If thou restore not the pledge of the poor. Exod. 22.26,27. If thou take thy neighbours raiment to pledge, thou shalt restore it unto him before the sun go down: for that is his garment only, and his covering for his skin. 3. If we withdraw corn from the poor. Prou. 11.26. He that withdraweth the corn, the people will curse him: but blessing shall be upon the head of him that selleth corn. Again, this law is as well transgressed by not killing, when the law chargeth to kill, and by pardoning the punishment due unto murder, as by killing when we should not. Nomb. 35.16. If one smite another with an instrument of iron, that he die, he is a murderer, and the murderer shall die the death. 33. The land can not be cleansed of the blood that is shed therein, but by the blood of him that shed it. By this place also are combats of two men hand to hand, for deciding of controversies, utterly unlawful. 1. Because they are not equal means ordained of God, to determine controversies. 2. In that it falleth out in such combats that he is conqueror before man, who indeed is guilty before God. This also condemneth Popish Sanctuaries, and places of privilege: as Churches, and the like, wherein murderers shelter and shroud themselves from the danger of the law. For God expressly commandeth (Exod. 21.14.) that such an one shallbe taken from his altar, that he may die. And joab 1. King. 2.24. touching the horns of the altar, was slain in the Temple. Hitherto in like sort belong such things as concern the soul of our neighbour. 1. To be a scandal or offence to the soul of our neighbour, either in life or doctrine. Math. 18.7. Woe be to the world because of offences: it is necessary that offences should come: but woe be to them by whom they do come. 2. To minister occasions of strife and discord. The which we then do: 1. When we cannot be brought to remit somewhat of our own right. 2. When we return snappish and crooked answers. 3. When we interpret every thing amiss, and take them in the worst part. 1. Sam. 25. 25. Nabal is his name, and folly is with him. 2. Sam. 10.3. And the Princes of the children of Ammon said to Hanun their Lord, Thinkest thou that David doth honour thy father, that he hath sent comforters to thee? hath not David rather sent his servants unto thee, to search the city, to spy it out, and to overthrow it? wherefore Hanun took David's servants, and shaved off the half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. 3. The Minister's sin against their neighbours, is this, not to preach the word of God to their charge, that they thereby might be instructed in the ways of life. Prou. 29.18. Where there is no vision the people decay, but he that keepeth the Law is blessed. Esai 56. 10. Their watchmen are all blind, they have no knowledge, they are all dumb dogs, they cannot bark: they lie and sleep, and delight in sleeping. And these greedy dogs can never have enough: and these shepherds they cannot understand: for they all look to their own way, every one for his advantage, and for his own purpose. Ezech. 3. 18. When I shall say to the wicked, Thou shalt surely die, and thou givest him not warning, the same wicked man shall die in his iniquity, but his blood will I require at thy hands. And not only not to preach at all, but to preach negligently, is utterly condemned. jer. 48.10. Cursed be he that doth the work of the Lord negligently. Revel. 3.16. Because thou art lukewarm, and neither hot nor cold: it will come to pass that I shall spew thee out of my mouth. This reproveth nonresidency of ministers, which is an ordinary absence of the minister from his charge: namely, from that particular congregation committed unto him. Esai 62.6. I have set watchmen upon thy walls, O Jerusalem, which all the day and all the night continually shall not cease: ye that are mindful of the Lord keep not silence, and give him no rest, till he repair, and till he set up jerusalem the praise of the world. Act. 20.28,29,30,31. Take heed therefore unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchasedwith his own blood. For I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock. Moreover, of yourselves shall men arise, speaking perverse things to draw disciples after them. Therefore watch and remember, that by the space of three years, I ceased not to warn every one night and day with tears. 1. Pet. 5.2,3. Feed the flock of God, which dependeth upon you, caring for it, not by constraint but willingly: not for filthy lucre, but of a ready mind: not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock. Ezech. 34.4. and 33. The Council of Antioch, the 17. Can. If any Bishop by imposition of hands inducted into a charge, and appointed to govern a people, and he neglect to take upon him that office, but delaieth to go unto the congregation allotted unto him: such an one shall be prohibited from the Lords table, till he be enforced to attend upon that charge, or at the least somewhat be determined by a complete assembly of the Ministers of that Province. The Council of Sardice, the 14. Canon. We remember that our brethren in a former assembly decreed, that if any layman remaining three sabboth's or Lords days, that is, three weeks in a city, did not in the same city frequent the Church assemblies, he should be excommunicated: If then such things are not allowable in laymen, much less in Ministers, for whom it is neither lawful nor convenient, without urgent necessity, to be absent from his parish Church longer than the time above mentioned. To this decree there was not one non placet, but every one said, It liketh us well. The Council held at Const. in the 24. Canon decreed that Ministers ought not to have their substitutes, or vicar's, but in their own persons, with fear and cheerfulness, perform all such duties, as are required of them in the service of God. The Canon law doth conclude the same things, dist. 39 Canon. si quis vult. debent indesinenter, etc. The Bishops (saith the Canon) ought to be continually resident in God's tabernacle, that they may learn somewhat of God, and the people of them, whilst they read often and meditate upon God's word. Again, in the Canons entitled Pontifices, and siquis in clero. Episcopos, qui dominici gregis suscipiunt curam, etc. The Bishops which take upon them to feed God's flock, ought not to depart from their duty, lest they lose that excellent talon which God hath bestowed upon them, but rather strive with that one talon, to get three more talents. And in the 80. Can. of those which are termed the Canons of the Apostles, there is an express mandate that such, whether Bishop or Senior, who attendeth not upon their office in the Church, shall forthwith be removed from that place. The Chalcedon Council, Canon. 10. Let no man be ordained Minister of two Churches, in two several cities, but let him remain in that, unto which he was first called. And if for vain glory, he shall afterward go to a greater congregation, let him immediately be recalled to his first charge, and in that only exercise his ministery. But if one be called to another charge, let him simply give over the former, and have no interest in the same, etc. For this thing, look to the decree of Damasus, and the Council of Trent, sect. 7. Can. 8. There are, notwithstanding the former testimonies, some cases, wherein it is permitted to the Minister that he may be absent: if by his absence the congregation be not endamaged: I. Sickness: the Council of Men●z, 25. Canon. If a Bishop be not at home, or be sick, or upon some exigent, cannot be present at his parish, let him procure one, who upon sabbaths and festival days, will preach unto his charge. Augustine testifieth, epist. 138. that he was absent on the like occasion. II. Allowance of the Church, to be absent for a time upon some necessary and public commodity for the same. Coloss. 1.7. Epaphras is their minister, but chap. 4.12. he being absent saluteth them. And Ambrose though he were Bishop of Milan, yet went he twice Ambassador into France, to make agreement betwixt Maximus and Valentinian. Ambrose 5. book. and 27. epist. to Valentinian the Emperor. III. If by reason of persecution he be enforced to flee, and see no hope to procure the safety of his people. This made Cyprian to be absent from Carthage, as he testifieth in his epistles. Thus much concerning sins against our neighbour. Now follow such sins, as a man committeth against his own person; as when a man doth hurt, kill, and endanger himself. Matth. 16.24. If any man will follow me, let him deny himself, take up his cross, and follow me. Matth. 4. 6. He said unto him, If thou be the son of God, cast thyself down headlong: for it is written, He shall give his Angels charge over thee, and with their hands they shall lift thee up, least at any time thou shouldest dash thy foot against a stone. 7. jesus said unto him: It is written again, Thou shalt not tempt the Lord thy God. Therefore for a man to be his own executioner, though to escape a most shameful death, is utterly unlawful and ungodly. The affirmative part. Thou shalt preserve the life of thy neighbour. Hitherto may we refer these duties: I. Such as appertain to the person of our neighbour, and concern, first his welfare both of body and mind; as, to rejoice with them that rejoice. Rom. 12.15. Mark. 10.20. Then he answered and said unto him, All these things I have observed from my youth. And jesus beheld him, and loved him. Secondly, his miseries, to be grieved with him for them. Rom. 12.15. Mourn with those that mourn. Esa. 24.16. And I said, My leanness, my leanness, woe is me, the transgressors have offended, yea the transgressors have grievously offended. Psal. 119. vers. 136. Mine eyes gus● out with water, because men observe not thy law. Again, we must help him as much as in us lieth. job 29.15. I was as an eye to the blind, and a foot to the lame. 2. Cor. 8. 2. To their power, yea beyond their power, they were willing. And that we do, we must do speedily. Prov. 3.28. Say not to thy neighbour, Go and come again to morrow, and I will give thee, if thou now have it. Levit. 19.17. Thou shalt plainly rebuke thy neighbour, and not suffer him to sin. Thirdly, concerning such injuries, as he offereth unto thee: I. Thou shalt not be angry against him, upon a small occasion. Nomb. 12. 3. Moses was a meek man above all that lived upon the earth. Prov. 9.11. The discretion of a man deferreth his anger, and his glory is to pass by an offence. II. Thou must be slow to wrath, and never angry, but for a most just cause. Mark. 3.5. Then he looked round about on them angrily, mourning also for the hardness of their hearts. Prov. 14.29. He that is slow to wrath, is of great wisdom: but he that is of an hasty mind exalteth folly. III. Thine anger must be but for a while. Eph. 4. 26. Be angry and sin not, let not the sun go down upon thy wrath. IV. Forgive freely an injury, and revenge it not. Eph. 4. 32. Be ye courteous one to another, and tender hearted, forgiving one another, even as God for Christ's sake forgave you. Fourthly, his wants and infirmities: 1. Avoid occasions whereby they may be stirred and laid open. Gen. 13.8. Then said Abraham to Lot, Let there be no strife I pray thee, between thee and me, neither between thy herdsmen and mine: for we are brethren. 9 Is not the whole land before thee? depart, I pray thee, from me: If thou wilt take the left hand, I will take the rights or if thou go to the right hand, I will take the left. Gen. 27.44. And tarry with him a while until thy brother's fierceness be assuaged, 45. And till thy brother's wrath turn away from thee, and he forget the things which thou hast done to him. 2. Depart sometimes from thine own right. Mat. 17.25,26. What thinkest thou Simon? of whom do the kings of the earth take tribute, or poll money? of their children, or of strangers? Peter said unto him, Of strangers. Then said jesus unto him, Then are the children free. 27. Nevertheless, lest we should offend them, go to the sea, and cast in an angle, & take the first fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of twenty pence: that take and give it unto them for me and thee. 3. To appease anger kindled: which is done, I. by overcoming evil with goodness. Rom. 12.21. Be not overcome of evil, but overcome evil with goodness. II. By following after peace. 1. Pet. 3.11. Decline from evil, and do good, seek peace, and follow after it. III. By courteous answers. Prou. 15. 1. A soft answer putteth away wrath: but grievous words stir up anger. 1. Sam. 1.14. Eli said unto her, How long wilt thou be drunken? put away thy drunkenness from thee. 15. Then Hannah answered, and said, Nay my Lord, but I am a woman troubled in spirit: I have drunk neither wine nor strong drink, but have poured out my soul, before the Lord. Philem. v. 15. It may be that he therefore departed for a season, that thou shouldest receive him for ever. IV. By overpassing some wants and infirmities in men's words and deeds. Prou. 19.11. It is a man's honour to pass by infirmities. V. By covering them with silence. 1. Pet. 4.8. Above all things have fervent love amongst you, for love covereth a multitude of sins. Prou. 17.9. He that covereth transgression, seeketh love: but he that repeateth a matter, separateth the Prince. VI By taking every thing (if it be possible) in the best part. 1. Cor. 13. 5. Love thinketh none evil. This showeth the lawfulness of truces, covenants, & other agreements concerning peace, being made to avoid injuries, maintain ancient bounds, procure security in traffic, possessions, and journeys, set pensions, commons for cattle, liberties of hunting, fishing, or fouling, and getting fuel, or other necessaries for public commodities, if there be no unlawful conditions annexed unto the same. And we may make this covenant not only with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no less godly to be promised. But it is a note of true godliness, to be as much as may be, at peace with all men. Therefore to promise peace by covenant, is very godly. We may see the experience of this in the lives of holy men. Gen. 21.22. At that same time Abimelech and Pichol his chief captain, spoke unto Abraham, saying, God is with thee in all that thou dost. 23. Now therefore swear unto me here by God, that thou wilt not hurt me, nor my children, nor my children's children, etc. 24. Then Abraham said, I will swear. 27. Then Abraham took sheep and beeves, and gave them unto Abimelech: and they two made a covenant. Gen. 31.44. Now therefore come and let us make a covenant, I and thou, which may be a witness between me and thee. 45. Then Laban said to jaakob, Behold this heap, and behold the pillar, which I have set up between me and thee. 53. The God of Abraham, and the gods of Nahor, and the god of 〈◊〉 father be judge between us: But jaakob swore by the fear of his father Izhak. II. Concerning his body, we are to regard it alive and dead. Being alive, we ought if need be: I. To minister unto it food and raiment. Math. 25.41, 42. Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. For I was an hungered, and ye gave me no meat, I thirsted, and ye gave me no drink, etc. 45. In as much as ye did it not to one of the least of these, ye did it not to me. II. To lend our helping hand, when our neighbour's body is in any danger. 1. joh. 3.16. Hereby we perceived love, that he laid down his life for us, therefore also ought we to lay down our lives for the brethren. When a man is dead, we ought to commit the dead corpses to the grave, as may appear by these arguments: I. The instinct of Nature itself. II. The examples of the patriarchs, and other holy personages. Abraham buried Sarah. Gen. 23.19. jaakob is buried by his sons. Gen. 50.12. Steven by religious and devout men. Act. 8.2. III. The Lords own approbation of burial, in that he numbereth it amongst his benefits. For the want thereof is a curse. jer. 22.19. He (uz. jehoiakim) shall be buried as an ass is buried, even drawn and cast forth without the gates of jerusalem. Therefore rather than Moses should be unburied, the Lord himself did bury him. Deut. 34.5,6. Moses the servant of the Lord died in the land of Moab, according to the word of the Lord. And he buried him in a valley, in the land of Moab, over against Bethpeor, but no man knoweth of his sepulchre unto this day. IV. There is no dead carcase so loathsome as man is, the which both argueth the necessity of burial, and how ugly we are in the sight of God, by reason of sin. V. The body must rise again out of the earth, that it may be made a perpetual mansion house for the soul to dwell in. VI The bodies of the faithful are the temples of the holy Ghost, & therefore must rise again to glory. VII. Burial is a testimony of the love and reverence we bear to the deceased. A funeral ought to be solemnised after an honest and civil manner: namely, agreeable to the nature, and credit as well of those which remain alive, as them which are dead. Concerning the living, they must see that I. their mourning be moderate, and such, as may well express their affection and love to the party departed. joh. 11.34. He said, Where have ye laid him? they answered, Lord, come and see. ●5. Then jesus wept. And (vers. 36.) the jews said, Behold how he loved him. II. They must avoid superstition, and not surmise that funeral ceremonies are available to the dead. Such are the rites of the Church of Rome; as to be buried in a Church, especially under the altar, and in a Friars cool. III. They ought to take heed of superfluous pomp and solemnities. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corpse. Esai 22. 15, 16. Thus saith the Lord God of hosts, Go, get thee to that treasurer, to Shebnah the steward of the house, and say, What hast thou to do here? and whom hast thou here? that thou shouldest here hew thee out a sepulchre, as he that heweth out his sepulchre in an high place, or that graveth an habitation for himself in a rock. To this commandment belongeth these duties: I. Before the vintage or harvest, w●●ught to permit any man, for the repressing of hunger, to gather grapes, or ●●ucke off the ears of corn in the field. Deut. 23.24,25. When thou comest into thy neighbour's vineyard, than thou mayst eat grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou comest into thy neighbour's corn, thou mayst pluck the ears with thine hand; but thou shalt not move a sickle to thy neighbour's corn. Math. 12. 1. jesus went on the Sabbath day through the corn, and his Disciples were an hungered, and began to pluck the ears of the corn, and to eat, etc. II. In the vintage, and time of harvest, we ought neither to leave the trees naked of grapes, nor rake up after the reaping, ears of corn: but to leave the after gatherings for the poor. Leu. 23.22. When you reap the harvest of your land, thou shalt not rid clean the corners of thy field when thou reapest: neither shalt thou make any after gathering of thy harvest: but shalt leave them unto the poor, and to the stranger: I am the Lord your God. Ruth 2.8. Go to none other field to gather, neither go from hence, but abide here by my maidens. 7. So she gleaned in the field until evening. III. Concerning the soul of our neighbour: I. We must seek all means to win him to the profession of Christian religion. 1. Cor. 10. 33. I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. Hebr. 10.24. Let us consider one another, to provoke unto love and to good works. II. We must live amongst men without offence. 1. Cor. 10.32. Give no offence neither to the jews, nor to the Grecians, nor to the church of God. 1. Cor. 8.13. If meat offend my brother, I will eat no flesh while the world standeth, that I may not offend my brother. III. The light of our good life, must be as a lantern to direct the ways of our neighbours. Act. 24.14. This I confess unto thee, that after the way (which they call heresy) so worship I the God of my fathers, believing all things which are written in the Law and the Prophets, 15. And have hope towards God, that the resurrection of the dead, which they themselves look for also, shall be both of just and unjust. 16. And herein I endeavour myself to have alway a clear conscience toward God, and toward men. IV. If our neighbour offend, we are to admonish him. 1. Thess. 5.14. We desire you, brethren● admonish them that are unruly: comfort the feeble minded: bear with the weak: be patient towards all men. V. If our neighbour run the ways of God's commandment (as David speaketh) we ought to encourage him in the same. VI We may refer such things unto this commandment, as appertain to the peculiar preservation of every several man's life: 1. Recreation, which is an exercise joined with the fear of God, conversant in things indifferent, for the preservation of bodily strength, and confirmation of the mind in holiness. Eccles. 2.2. I said of laughter, thou art mad, and of joy, what is this that thou dost? Esay. 5.12. The harp, viol, timbrel, & pipe, and wine, are in their feasts, but they regard not the work of the Lord, neither consider the works of his hands. 1. Cor. 10.7. Neither be ye idolaters, as were some of them, as it is written: The people sat down to eat and drink, & rose up to play. Luk. 6.25. Woe be to you that laugh: for ye shall wail and weep. Deut. 12.7. There ye shall eat before the Lord your God, and ye shall rejoice in all that you put your hands unto, both ye and your households, because the Lord thy God hath blessed thee. To this end hath the word of God permitted shooting. 2. Sam. 1.18. He bade them teach the children of judah to shoot, as it is written in the book of jashur. And musical consort. Nehem. 7. 67. Besides their servants and maids which were seven thousaud, three hundredth, and seven and thirty: they had two hundredth and five and forty singing men, and singing women. And putting forth of riddles. judg. 14. 12. Samson said unto them, I will now put forth a riddle unto you, and if you can declare it me within seven days of the feast, and find it out, I will give you thirty sheets, and thirty change of garments. 13. And they answered him, Put forth thy riddle that we may hear it. 14. And he said unto them, Out of the eater came meat, and out of the strong came sweetness: and they could not in t●ree days expound the riddle. And hunting of wild beasts. Cant. 2.15. Take us the foxes, the little foxes which destroy the vines: for our vines have small grapes. Lastly, the searching out or the contemplation of the works of God. 1. King. 4.33. And he spoke of trees from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall: he spak● also of beasts, and of fowls, & of creeping things, and of fishes. 2. Physic, the use whereof is holy, if before the receipt of it, a man crave remission of his sins, and repose his confidence only upon god, not upon the means. Math. 9.2. And lo, they brought unto him a man sick of the palsy, lying on a bed. And jesus seeing their faith, said to the sick of the palsy, Son, be of good comfort, thy sins are forgiven thee. 6. The● he said to the sick of the palsy, Arise, take up thy bed and walk to thine house. joh. 5.5. A certain man was there, which had been diseased eight and thirty years. 8. jesus said unto him. Take up thy bed & walk. 14. After that jesus found him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 2. Chro. 16.12. And Asa in the nine & thirtieth year of his reign was diseased in his foot, and his disease was extreme: yet he sought not to the Lord in his disease, but to the Physicians. 3. Avoiding of an injury, offered by some private person: this, if it be against an unruly and unstaid adversary, and the defence be faultless, is very lawful, and is so far from a private revenge, that it is to be accounted a just defence. The defence is then faultless, when a man doth so assault his adversary, as that he neither purposeth his own revenge, or his enemy's hurt, but only his alone safety from that imminent danger. A doubt. Whether may a man fly in the plague time? Answer. Such as be hindered by their calling, may not; as, Magistrates, and pastors, having charge of souls: yet free men not bound by calling, may. Reasons. I. A man may provide for his own safety, if it be not to the hindrance of another. II. A man may fly wars, famine, floods, fire, and other such dangers: therefore the plague. III. There is less danger of sickness, the more the multitude of people is diminished. Objection. I. To fly, is a token of distrust. Answer. This diffidence is no fault of the fact, but of the person. II. It is offensive. Answer. The offence is given, not taken. III. To fly, is to forsake our neighbour against the rule of charity. Answer. It is not, if kinsfolk and Magistrates be present. IV. Men are to visit the sick by God's appointment. Answer. Lepers were excepted among the jews: and so likewise they in these days which are infected with a disease; answerable to the leprosy, namely, if it be dangerously contagious. CHAP. 26. Of the seventh Commandment. THe seventh Commandment showeth how we may preserve the chastity of ourselves, and of our neighbour. The words are these: Thou shalt not commit adultery. The Resolution. Adultery] To commit adultery, signifieth as much, as to do any thing, what way soever, whereby the chastity of ourselves, or our neighbours may be stained. Math. 5.28. The negative part. Thou shalt no way either hurt, or hinder thy neighbour's chastity. In this place are prohibited: I. The lust of the heart, or the evil concupiscence of the flesh. Matth. 5.28. I say unto you, whosoever looketh on a woman to lust after her, he hath already committed adultery with her in his heart. Colos. 3.5. Mortify your members which are on earth: fornication, uncleanness, the inordinate affection, evil concupiscence. II. Burning in the flesh, which is an inward fervency of lust, whereby the godly motions of the heart are hindered, overwhelmed, and, as it were, with contrary fire, burnt up. 1. Cor. 7.9. If they cannot abstain, let them marry: for it is better to marry then to burn. III. Strange pleasures about generation, prohibited in the word of God: the which are many. I. With beasts. Leuit. 18.23. Thou shalt not be with any beast, to be defiled therewith, neither shall any woman stand before a beast to lie down thereto: for it is an abomination. II. With the devil, as witches do by their own confession. For why should not a spirit as well have society with a witch, as to eat meat? III. With one of the same sex. Leuit. 18.22. Thou shalt not lie with the male as one lieth with a woman: for it is abomination. This is a sin which they commit, whom God hath given over into a reprobate sense. Rom. 1.26. For this cause God gave them up to vile affections: for even their women did change their natural use into that which is against nature. 27. And the men left the natural use of the women, and burned in their lusts one toward another, and man with man wrought filthiness. It was the sin of Sodom. Gen. 19 where it was so common, that to this day it is termed Sodomy. IV. With such as be within the degrees of consanguinity or affinity, prohibited in the word of God. Leuit. 18.6. None shall come near to any of the kindred of his flesh, to uncover her shame. I am the Lord. V. With unmarried persons. This sin is termed fornication. Deut. 22. 28. If any man find a maid that is not betrothed, and take her and lie with her, and they be found. 29. Then the man that lay with her, shall give unto the maids father fifty shekels of silver: and she shall be his wife, because he hath humbled her: he cannot put her away all his life. 1. Cor. 10.8. Neither let us commit fornication, as some of them committed fornication, and fell in one day one and twenty thousand. VI With those, whereof one is married, or at the least betrothed. This sin is called adultery: and God hath inflicted by his word the same punishment upon them, which commit this sin, after they be betrothed, as he doth upon such as are already married. Deut. 22.22. If a man be found lying with a woman married to a man, than they shall die even both twain: to wit, the man that lay with the wife, and the wife: so thou shalt put away evil from Israel. 23. If a maid be betrothed to an husband, and a man find her in the town and lie with her. 24. Then shall ye bring them both out unto the gates of the same city, and shall stone them to death with stones. This is a marvelous great sin, as may appear in that it is the punishment of idolatry. Rom. 1.23. They turned the glory of the uncorruptible God, to the similitude of the image of a corruptible man, etc. 24. Wherefore God gave them up unto their hearts lusts, unto uncleanness. Yea, this sin is more heinous than theft. Prou. 6.30. Men do not despise a thief, when he stealeth to satisfy his soul when he is hungry: 32. But he that committeth adultery with a woman, is destitute of understanding, he that doth it, destroyeth his own soul. Again, the adulterer breaketh the covenant of marriage, which is God's covenant. Prou. 2.17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Adulterers dishonest their own bodies. 1. Cor. 6.18. Flee fornication, every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. And bereave their neighbours of a great and unrecoverable benefit: namely of chastity. As for the children which are begotten in this sort, they are shut out from that pre-eminence, which they otherwise might obtain in the congregation. Deut. 23.2. A bastard shall not enter into the Congregation of the Lord: even to his tenth generation shall he not enter into the congregation of the Lord. He maketh his family a stews, as appeareth in David, whose adultery was punished by Absoloms lying with his father's concubines. 2. Sam. 16.21. Achitophel said to Absolom, Go to thy father's concubines, which he hath left to keep the house. job. 31.9. If mine heart have been deceived by a woman, or if I have laid wait at the door of my neighbour: let my wife grind unto another man: and let other men bow down upon her. Man's posterity feeleth the smart of this sin. job. 31. 12. This (adultery) is a fire that shall devour to destruction, and which shall root out all mine increase. To conclude, though this sin be committed never so closely, yet God will reveal it. Numb. 5. from the 12. verse to the 23. And it usually hath one of these two, as companions: namely, dullness of heart, or a marvelous horror of conscience, Hose. 4.11. Whoredom, and wine, take away their heart. As for the patriarchs Polygamy, or marrying of many wives, albeit it cannot be defended, yet it may be excused: either because it served to the enlarging of the number of mankind, when there were but few: or at the least, to the propagation of the Church of God. VII. With man and wife. They abuse their liberty, if they know each other so long as the woman is in her flowers. Ezech. 22.10. In thee have they discovered their father's shame: in thee have they vexed her that was polluted in her flowers. Leuit. 18.19. Thou shalt not go unto a woman to uncover her shame, as long as she is put apart for her disease. Ezek. 8.6. If a man hath not lain with a menstruous woman. Ambros. lib. de Philos. which Augustine citeth, lib. 2. contra julian saith, that he committeth adultery with his wife, who in the use of wedlock hath neither regard of seemliness, nor honesty. Hierome in his 1. book, contra julianum, saith: A wise man ought to rule his wife in judgement, not in affection. He will not give the bridle unto headstrong pleasure, not headily company with his wife. Nothing (saith he) is more shameless, then to make a strumpet of his wife. VIII. Nocturnal pollutions, which arise of immoderate diet, or unchaste cogitations, going before in the day. Deutr. 23.10. Onans sin (Gen. 38.8.) was not much unlike these. IX. Effeminate wantonness, whereby occasions are sought to stir up lust. Galat. 5.19. The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. Of this kind are, 1. eyes full of adultery. 2. Pet. 3.14. Having eyes full of adultery, and that cannot cease to sin. 2. Idleness, 2. Sam. 11. 2. When it was evening tide, David arose out of his bed, and walked upon the roof of the king's palace: and from the roof he saw a woman washing herself: and the woman was very beautiful to look upon. 3. And David sent, and inquired what woman it was: and one said, Is not this Bethsheba the daughter of Elian, wife to Vriah the Hittite? Then David sent messengers, and took her away: and she came unte him, and he lay with her. 3. Riotous and lascivious attire. 1. Tim. 2.9. The women shall array themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold or pearls, or costly apparel, but (as becometh women that profess the fear of God) with goodworkes. Esay 3.16. Because the daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkeling with their feet. 17. Therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts. 18. In that day shall the Lord take away the ornament of the slippers, and the cawls, and the round tires, 19 The sweet balls, and the bracelets, and the bonnets, 20. The tires of the head, and the slops, and the headbands, and the tablets, and the earings, 21. The rings and the mufflers, 22. The costly apparel and the veils, and the wimples, and the crisping pings, 23. And the glasses, and the fine linen, and the hoods, and the lawns. And no marvel if the Prophet be so sharp against excessive and wanton apparel: for this is, I. a lavish and prodigal wasting of the benefits of God, which might well be employed upon better uses. II. It is a testimony, and, as it were, the cognisance or ensign of pride, whereby a man would have himself in greater reputation than an other. III. It is a note of great idleness and slothfulness. For commonly such as bestow much time in tricking and trimming themselves up, do quite neglect other business, & of all things, can not away with pains. IV. It argueth levity, in devising every day some new fashion, or imitating that which others devise. V. It maketh a confusion of such degrees and callings as God hath ordained, when as men of inferior degree and calling, cannot be by their attire, discerned from men of higher estate. 4. Fullness of bread and meat, which provoke lust. Ezech. 16.45. This was the iniquity of thy sister Sodom, pride, fullness of bread, and idleness was in her, and in her daughters. Luk. 16.19. There was a certain rich man, which was clothed in purple and fine linen, and fared well and delicately every day. Rom. 13.13. Walk honestly, as in the day time, not in gluttony and drunkenness, neither in chambering and wantonness. 5. Corrupt, dishonest, and unseemly talk. 1. Cor. 15.33. Err not, evil talk corrupteth good manners. Such are vain lovesongs, ballads, interludes, and amorous books. This is the thing we are carefully to shun in the reading of Poets, yet so, as mariners do in navigation, who forsake not the sea, but decline and fly from the rocks. 6. Lascivious representations of love matters, in Plays and Comedies. Eph. 5.3,4. Fornication and all uncleanness, let it not once be named among you, as it becometh Saints, neither filthiness, nor foolish talking, neither jesting, which are things not comely. 7. Undecent and unseemly pictures. 1. Thess. 5. 22. Abstain from all appearance of evil. 8. Lascivious dancing of man and woman together. Mark. 6.22. The daughter of the same Herodias came in and danced, and pleased Herod, etc. 9 Company with effeminate persons. Prou. 7. 25. Let not thine heart decline to her ways: wander thou not in her paths. V. To appoint some light or sheet-punishment for adultery, such as that Romish Synagogue doth. For this is nothing else, but to open a gap for other lewd persons, to run headlong into the like impiety. The affirmative part. Thou shalt preserve the chastity of thy neighbour. Chastity is the purity of soul and body, as much as belongeth to generation. The mind is chaste, when it is free, or at the least, freed from fleshly concupiscence. The body is chaste, when it putteth not in execution the concupiscences of the flesh. 1. Thess. 4. ●. This is the will of God, even your sanctification, and that ye should abstain from fornication. 4. That ●uery one of you should know how to possess his vessel in holiness and honour, 5. And not in the lust of concupiscence, even as the Gentiles, which know not God. 1. Cor. 7.34. The unmarried wom●n careth for the things of the Lord, that she may be holy both in body and spirit. There are two especial virtues which preserve chastity, Modesty, and Sobriety. Modesty is a virtue which keepeth in each work an holy decorum, or comeliness: and it is seen, I. in the countenance and eyes, namely, when they neither express, nor excite the concupiscence of the heart. job. 31.1. I made a covenant with mine eye, why then should I think on a maid? Gen. 24.64. Rebekah lift up her eyes, and when she saw Izhak, she lighted down from the camel. 65. So she took a vail, and covered her face. Prou. 1●. 13. She caught him, and kissed him, and with an impudent face said unto him, etc. II. In words: when a man's talk is decent, in speaking of such things, we cannot but be ashamed of. Gen. 4.1. Then Adam knew Hevah his wife: who, etc. Psal. 51.1. A Psalm of David, when the Prophet Nathan came unto him, after he had gone into Bethsheba. Esay 7.20. In that day shall the Lord shave with a razor that is hired, even by them beyond the river, by the King of Ashur, the head and the hair of the feet, and it shall consume the beard. judg. 3.24. When he was gone out, his servants came: who seeing that the doors of the parlar were shut, they said, Surely he covereth his feet, (that is, he doth his easement) in his summer chamber. Again, a man's talk must be little and submiss Matth. 12.19. Behold my servant whom I have chosen, he shall not strive, nor cry, neither shall any man hear his voice in the streets. Prou. 10.19. In many words there cannot want iniquity: but he that refraineth his lips is wise. And it is a note of a strumpet to be a giglot, and loud tongued. Prou. 7.11. She is babbling and loud. In apparel, we must observe an holy comeliness. Tit. 2. ●. The elder women must be of such behaviour, as becometh holiness. Holy comeliness is that which expresseth to the eye the sincerity, that is, the godliness, temperance, and gravity either of man or woman. This decency will more plainly appear, if we consider the ends of apparel, which are in number five. 1. Necessity, to the end that our bodies may be defended against the extremity of parching heat, and pinching cold. 2. Honesty, that that deformity of our naked bodies might be covered, which immediately followed the transgression of our first parents. 3. Commodity, whereby men, as their calling, work, and trade of life is different, so do they apparel themselves: and hence it is, that some apparel is more decent for certain estates of men, than other. 4. Frugality, when a man's attire is proportionable to his ability and calling. 5. Distinction of persons, as of sex, ages, offices, times, and actions. For a man hath his set attire, a woman hers, a young man appareled on this fashion, an old man on that. And therefore it is unseemly for a man to put on a woman's apparel, or a woman the man's. Deut. 22.5. The woman shall not wear that which pertaineth to the man, neither shall a man put on woman's raiment: for all that do so, are an abomination to the Lord thy God. To set down precisely out of God's word what apparel is decent, is very hard: wherefore in this case, the judgement and practice of modest, grave, and sincere men, in every particular estate, is most to be followed, and men must rather keep too much within the bounds of measure, then to step one foot without the precincts. Concerning the purging of excrements of nature, care must be had, that they be cast forth into some separate and close place, and there also covered. Deut. 23.12. Thou shalt have a place without the host, whither thou shalt resort. 13. And thou shalt have a paddle among thy weapons, & when thou wouldst sit down without, thou shalt dig therewith, and returning, thou shalt cover thine excrements. 14. For the Lord thy God walketh in the midst of the camp to deliver thee: therefore thine host shall be holy, that he see no filthy thing in thee, & turn away from thee. 1. Sam. 24.4. And he came to the sheepecoats by the way, where there was a cave, and Saul went in to cover his feet. Sobriety is a virtue, which concerneth the usage of our diet in holiness. For the better observation thereof, these rules may serve: I. The chiefest at the banquet, let him consecrate the meats to God, by saying grace. 1. Sam. 9.13. The people will not eat, till he (that is, Samuel) came, because he will bless the sacrifice: and then eat they, that be bidden to the feast. Mark. 6.39. He commanded them to make them all sit down by companies upon the grass, etc. 41. And he took the five loaves and two fishes, and looked up to heaven, and gave thanks. Act. 27.35. When he had thus said, he (that is, Paul) gave thanks in the presence of them all, & when he had broken bread, he began to eat. II. It is lawful to furnish a table with store of dishes not only for necessity, but also for the good entertainment of a friend, and for delight. Luk. 5. 29. Levi made him (that is, jesus) a great feast in his own house, where there was a great company of Publicans, and of other that sat at tabe with him. Psal. 104.15. He giveth wine that maketh glad the heart of man, & oil to make the face shine, & bread that strengtheneth man's heart. joh. 12.2. There they made him a supper, and Martha served, but Lazarus was one of them that sat at table with him. 3. Then took Marie a pound of ointment of Spikenard, very costly, and anointed jesus feet. III. Choose the lower room at a banquet, and rather than be troublesome, sit as the master of the feast assigneth thee. Luk. 14.7. He spoke a parable to the guests, when he marked how they chose out the chief rooms, and said, 8. When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, lest a more honourable man than thou be bidden of him. 9 And he that bade both him and thee, come and say, Give this man room. 10. But go and sit down in the lowest room, that when he that bade thee, cometh, he may say unto thee, Friend, sit up higher. Prou. 25.5. Stand not in the place of great men, etc. IV. Man must eat at due times, not at unseasonable hours. Eccl. 10.16. Woe be to thee, O land, when thy Princes eat in the morning. 17. Blessed art thou, O land, when Princes eat in time. V. Man must eat and drink moderately, so that the body may receive strength thereby, & the soul be more fresh and lively, to perform the actions of godliness. Luk. 21. 34. Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness. Prou. 23.29. To whom is woe? etc. Even to them that tarry long at wine, to them that go and seek mixed wine. 3. Look not thou upon the wine when it is red, and when it showeth his colour in the cup, and goeth down pleasantly, etc. Prou. 25.16. If thou hast found honey, eat that is sufficient for thee, lest thou be over full, and vomit. Prou. 31.4. It is not for Kings to drink wine, nor for Princes strong drink. 5. Lest he drink and forget the decree, and change the judgement of all the children of affliction. VI We must then especially regard these things, when we eat at great men's tables. Prou. 23.1. When thou sittest to eat with a ruler, consider diligently what is before thee. 2. Put the knife to thy throat, if thou be a man given to thine appetite. 3. Be not desirous of his dainty meats: for it is a deceivable meat. VII. Godly mirth at meat is tolerable. Act. 2.46. They did eat their meat together with gladness and singleness of heart. VIII. Table talk (according as occasion of talk is offered) must be such as may edify. Such was Christ's talk at the pharisees table. Luk. 14. from th● 1. verse to the 16. verse. IX. See that after the banquet ended, the broken meat be not lost, but reserved. john 6.12. When they were satisfied, he said unto his Disciples, Gather up the broken meat which remaineth, that nothing be lost. X. At a feast leave somewhat. Ruth. 2.14. She did eat, and was sufficed, and left thereof. Chastity is double: one of single life, another in wedlock. They that are single, must I. with great care keep their affections and bodies in holiness. Psal. 119. 9 How shall a young man purge his ways! by directing the same after thy word. 1. joh. 2. 13. I write unto you fathers, because ye have known him, that is from the beginning. I write unto you young men, because ye have overcome that wicked one. 14. I write unto you babes, because ye have known the Father. Eccl. 12.1. Remember thy creator in the days of thy youth, whiles the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. II. They must fast often. 1. Cor. 9.27. I beat down my body, and bring it into subjection, lest by any means, after I have preached to others, I myself should be reproved. III. They must take heed they burn not in lust: for, 1. Cor. 7.9. It is better to marry then to burn. Chastity in wedlock, is when the holy and pure use of wedlock is observed, Heb. 13.4. Marriage is honourable among all, & the bed undefiled: but whoremongers and adulterers God will judge. To preserve purity in wedlock, these cautions are profitable: I. Contracts must be in the Lord, and with the faithful only. Malac. 2.11. judah hath transgressed, and an abomination is committed in Israel, and in jerusalem: for judah hath defiled the holiness of the Lord, which he loved, and hath married the daughter of a strange god. 1. Cor. 7.39. If her husband be dead she is at liberty to marry with whom she will, only in the Lord. II. Both parties must separate themselves in the time of a woman's disease, and at appointed fasts. Ezech. 18.6. 1. Cor. 7.5. Defraud not one another, except it be with consent for a time, that ye may give yourselves to fasting and prayer, and again come together, that Satan tempt you not for your incontinency. III. Wedlock must be used rather to suppress, then to satisfy that corrupt concupiscence of the flesh, and especially to enlarge the Church of God. Rom. 13.14. Put on the Lord jesus Christ, and take not care of the flesh to satisfy the lusts thereof. IV. It must be used with prayer and thanksgiving. 1. Tim. 4.3,4. CHAP. 27. Of the eight Commandment. THis commandment concerneth the preservation of our neighbour's goods. The words are these: Thou shalt not steal. The Resolution. Steal] To steal, is properly to convey any thing closely from another. Gen. 31. ●0. jaakob stole away the heart of Laban the Aramite. In this place it signifieth generally, to wish that which is another man's, to get it by fraud, and any way to impair his wealth. The negative part. Thou shalt neither be wanting to preserve, nor a means to hinder or hurt thy neighbour's goods, In this pl●ce these sins are forbidden: I. Inordinate living, whether it be in no ●et calling, or idly, wherein by neglecting their duties, such persons misspend their time, goods, and revenues. 2. Thes. 2.11. We hear that there are some among you; which walk inordinately, and work not at all, but are busy bodies. Gen. 3.9. In the sweat of thy brows shalt thou eat thy bread, till thou return to the earth. 1. Tim. 5.8. If there be any that provideth not for his own, especially for them of his household, he denieth the faith, and is worse than an infidel. II. Unjust dealing, the which is either in heart, or deed. Unjust dealing in heart, is named covetousness. Matth. 15.19. Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, etc. Covetousness is idolatry. Eph. 5.5. We know that no covetous person, which is an idolator, shall enter into the kingdom of Christ and of God. Yea, it is the very root of all evil. 1. Tim. 6. 9 The love of money is the root of all evil, which whilst some lusted after, they erred from the faith, and pierced themselves through with many sorrows. Unjust dealing indeed is, in bargaining, or out of bargaining. Unjust dealing in bargaining, hath many branches. 1. Thes. 4.6. Let no man oppress, or deceive his neighbour in a bargain: for God is the avenger of such things. I. To sell, or bargain for that which is not saleable. Of this kind, I. Is the gift of the holy Ghost, which cannot be bought with money. Act. 8.18. When Simon saw, that through laying on of the Apostles hands, the holy Ghost was given, he offered them money, 16, Saying, give me also this power, that on whom soever I lay the hands, he may receive the holy Ghost. 20. Then Peter said unto him, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. II. Church goods are not saleable. Therefore it is not to be allowed, for men to fell or alienate them from the Church. Prou. 20.25. It is destruction for a man to devour that which is sanctified, and after the vows to inquire. Malac. 3.8. Church goods are the possession of the Lord. III. Whatsoever is unprofitable either to the Church, or commonweal, must not be sold. II. All coloured forgery & deceit in bargaining. Luk. 19.8. Zaccheus stood forth, & said unto the Lord, Behold, Lord, the half of my goods I give to the poor: and if I have taken aught from any man by forged cavillation, I restore it four fold. This deceit is used, I. when men sell that, which is counterfeit, for good: as copper for gold, and mingle any ways bad with good, making show only of the good. Amos 8.4,5,6. Hear this, ye that swallow up the poor, saying, when will the new month be gone, etc. that we may sell the refuse of the wheat. II. When men falsify measures & weights. Deut. 25.13. Thou shalt not have in thy bag two manner of weights, a great and a small. 14. But thou shalt have a right and a just weight: a perfect, and a just measure shalt thou have. Leuit. 10.35. Ye shall not do unjustly in judgement, in line, in weight, or in measure. 36. Ye shall have just balances, true weights; a true Epha, and a true Hin. Amos 8.4. Hear this, ye that say, When will the Sabbath be gone, that we may sell corn, and make the Epha small, and the shekel great, and falsify the weights by deceit. III. When the buyer concealeth the goodness of the thing, or the seller the faults of it, and blindfoldeth the truth with counterfeit speeches. Matth. 7. 12. Whatsoever ye would that men should do to you, even so do to them: for this is the Law and the Prophets. Prou. 20.14. It is nought, it is nought, saith the buyer: but when he is gone apart, he boasteth. IV. When in buying and selling the people are oppressed. And this is, 1. When the just price of things is raised. For in bargaining, it is not lawful to purse one penny, without the giving of a pennyworth. 2. Sale upon a set day, which is, when day is given, that the price may be enhanced. For what is this, I pray you, but to sell time, and to take more of our neighbour, then right? 3. To engross, which is to buy up all of one commodity into thine own hands, that when no other hath any of the same, thou mayst sell it at thine own price. 4. To become bankcrupt, that thou mayst be enriched by the damages, and goods of other men. 5. Not to restore that, which was lent to one, pledged to him, or found by him. Ezech. 18.7. Neither hath oppressed any, but hath restored the pledge to his debte●: he that hath spoiled none by violence, etc. 6. To delay any kind of restitution, from one day to another. Proverb. 3. 28. Say not to thy neighbour, Depart, and come again, to morrow I will pay you, when thou mayst do it then. Psal. 37.21. The wicked man borroweth, and payeth not again, but the righteous is merciful, and lendeth. 7. To practise usury. Psal. 15.5. Which hath not put his money to usury. Exod. 22. 25. If thou lendest money to my people, to the poor man which dwelleth with thee, be not to him as an usurer, lay not usury upon him. Usury is a gain exacted by covenant, above the principal only in lieu, and recompense of the lending of it. Usury being considered as it is thus described, is quite contrary to God's word, and may very fitly be termed biting lucre. Exod. 22.14. If any man hath borrowed anything of another, whatsoever is hurt or dieth, if the owner of the thing be not present, let him be recompensed. 15. If he be present, recompense him not: if it be hired for a price, it is sold for the same price. Ezek. 18.8. He hath not given to usury, neither hath taken increase. 2. Cor. 8.13. Neither is it that other men should be eased, and you grieved, 14. But upon like condition at this time, your abundance supplieth their lack; that also their abundance may be for your lack: that there may be equality. And this usury, positive laws do not only restrain, but not allow. Quest. Is it not lawful to take at some time above the principal? Answer. Yes surely, with these conditions: I. If a man take heed that he exact nothing, but that which his debtor can get by good and lawful means. II. He may not take more than the gain, nay not all the gain, nor that part of the gain which drinketh up the living of him that useth the money. III. He must sometimes be so far from taking gain, that he must not require the principal, if his debtor be by inevitable and just casualties brought behind, and it be also plain that he could not make, no not by great diligence, any commodity of the money borrowed. The reasons why a man may take sometimes above the principal, are; 1. That which the debtor may give, having himself an honest gain beside, and no man any ways endamaged, that the creditor may safely receive. 2. It is convenient, that he which hath money lent him, and gaineth by it, should show all possible gratitude to him, by whose goods he is enriched. 3. It is often for the benefit of the creditor, to have the goods in his own hands which he lent. Object. Money is not fruitful, therefore it is unlawful to receive more than we lent out. Answ. Albeit money in itself be not fruitful, yet it is made very fruitful by the borrowers good use, as ground is, which is not fruitful except it be tilled. Last of all, when a man detaineth the labourer's wages. jam. 5.4. Behold, the hire of the labourers (which have reaped your fields, which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. Unjust dealing out of bargaining, is likewise manifold: I. To pronounce false sentence or judgement for a reward, either proffered, or promised. Esai 1. 23. Thy Princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the widows cause come before them. This is the Lawyers and judges sin. II. To feed, or cloth stout and lusty rogues or beggars. 2. Thess. 3.10. When we were with you we enjoined you this, that if any would not labour, the same should not eat. What then think you, must those licenced rogues and beggars by authority, I mean all idle Monks and Abby-lubbers have? Socrates in the Tripartite history, saith plainly, that that Monk which laboureth not with his hands, is no better than a thief. III. Gaming for money and gain. For thou mayst not enrich thyself by impoverishing thy brother. This gaming is worse far than usury, and in a short while will more enrich a man. IV. To get money by unlawful arts: such are Magic, judicial Astrology, stage-plays, and such like. Eph. 4. 28. Let him that hath stolen, steal no more, but rather let him labour, working with his own hands the thing that is good, that he may give unto him that hath need. Deut. 18.11. Eph. 5.3. 1. Thess. 5.22. Abstain from all appearance of evil. V. To filch or pilfer the least pin, or point from another. Mark. 10. 19 Thou shalt not steal, thou shalt not hurt any man. Rom. 3.8. And (as we are blamed, and as some affirm that we say) why do we not evil, that good may come thereof? whose damnation is just. VI To remove ancient bounds. Prou. 22. 28. Thou shalt not remove the ancient bounds which thy fathers have made. Hos. 5. 8. The Princes of judah are like them which remove the bounds. VII. To steal other men's servants, or children, to commit sacrilege, or robbery. 1. Tim. 1. 10. To whoremongers, buggers, and menstealers. josh. 7.19. achan's theft. 1. Cor. 6.10. Neither thieves, nor covetous persons, nor robbers, etc. shall inherit the kingdom of God. For robberies, these sorts of men especially are famous: thieves by the Queen's high ways, Pirates upon the seas, Soldiers not content with their pay, and whosoever they be, that by main force take that which is none of their own. Luk. 3.14. The soldiers asked him, saying, What shall we do? he said, Do violence to no man, neither accuse any man falsely, and be content with your wages. VIII. To conspire with a thief, whether by giving advice how he may compass his enterprise, or by concealing his fact, that he be not punished. Prou. 29.24. He that is partaker with a thief, hateth himself, and he that heareth cursing, and discovereth it not. The punishment of theft, may at the discretion of the judge be sometimes aggravated, as he seeth the quality of the offence to be. Therefore thieves sometimes are punished with death. Now if any man object, that the judicial law of God, doth only require the restitution thereof fourfold for such an offence: I answer, that the civil Magistrate, when he seeth some one, or many offences to increase, he may by his authority increase the civil punishment due to that sin. Now it is manifest, that the sin of theft is far more grievous in our Commonweal, than it was among the jews. For first the inhabitants of this commonweal, are generally by many degrees poorer than the jews were: therefore to steal a thing, but of some small value, from one in this country, doth more endamage him, than a thing of great value would have done the jews. Again, the people of this country are of a more stirring and fierce disposition: the which maketh thieves to be more outrageous, with their robberies joining violence, and the disturbance of the public tranquility of the country whereof more regard ought to be had, then of one private man's life. The affirmative part. Thou shalt preserve and increase thy neighbour's goods. To this are required these that follow: I. A certain calling: wherein every man, according to that gift which God hath given him must bestow himself honestly, to his own and neighbours good. 1. Cor. 7. 24. Let every man wherein he was called, therein abide with God. Eph. 4.28. 1. Pet. 4.10. According as every man hath received a gift, so let him administer to another, that ye may be good dispensers of the manifold graces of God. Galat. 5.13. In love serve one another. II. The true use of riches, and all the goods a man hath: to which belong two virtues; Contentation, and Thriftiness. Contentation is a virtue, whereby a man is well pleased with that estate, wherein he is placed. 1. Tim. 6.6. Godliness is great gain, with a contented mind: 7. For we brought nothing into the world, neither shall we carry any thing out of the world. But, having food and raiment, let us be content. Philip. 4.11. I have learned in whatsoever state I am, therewith to be content. 12. I can be abased, and I can abound, every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. Math. 6.11. Give us this day our daily bread. Heb. 13. 5. Let your conversation be without covetousness, and be content with the things which you have: for he saith, I will not forsake thee, nor leave thee. Thriftiness or frugality, is a virtue, whereby a man carefully keepeth his goods which he hath gotten, and employeth them to such uses, as are both necessary and profitable. Prou. 5.15. Drink the water of thy cistern, and of the rivers out of the mids of thine own well. 16. Let thy fountains flow forth, and the rivers of waters in the streets. 17. Let them be thine own, yea, thine only, and not the strangers with thee. Prou. 21. 5. The thoughts of the diligent do surely bring abundance. 17. He that loveth pastime, shall be a poor man, and he that loveth wine and oil shall not be rich. Prou. 12.27. The deceitfullman roasteth not that which he hath taken in hunting: but the riches of the diligent are precious. joh. 6.12. III. To speak the truth from the heart, and to use an harmless simplicity in all affairs. Psal. 15.2. He that walketh uprightly, and worketh righteousness, he that speaketh the truth in his heart. Gen. 23.15. Ephron said to Abraham, The land is worth four hundredth shekels of silver, what is that between me and thee? bury therefore thy dead. 16. So Abraham hearkened to Ephron, and Abraham weighed to Ephron the silver, which he had named in the audience of the Hittites, even four hundredth shekels of currant money among merchants, etc. IV. Just dealing. 1. Thess. 4.6. Of this there are many kinds: I. In buying and selling, in setting and hiring of Farms, tenements, lands: in merchandise, and all manner of commodities, men must rack nothing, but keep a just price. A just price is then observed, when as the things prized, and the price given for them, are made equal, as near as may be. For the observation of this equality, these four rules are to be considered: for by them all bargains must be ordered. I. There must be a proportion and equality in all contracts: the which will then be, when as the seller doth not value the thing, only according to his own pains, and cost bestowed upon it, but also seeth what profit it may be to the buyer, and in what need he standeth of it. Leuit. 25.14. When thou sellest aught to thy neighbour, or buyest aught at his hands, ye shall not oppress one another: 15. But according to the number of the years after the jubilee, thou shalt buy of thy neighbour. Also according to the number of years of thy revenues, he shall sell unto thee. ●6. According to the number of years thou shalt increase the price thereof: and according to the fewness of years, thou shalt abate the price of it: for the number of fruits doth he sell unto thee. II. They must be squared according to the law of nature, the sum whereof Christ propoundeth in these words: Whatsoever ye would that men should do to you, do the same unto them. III. The bond of nature must be kept, which bindeth him that receiveth a benefit, and maketh a lawful gain of another man's goods, that he being once enriched, shall make a proportionable and natural recompense, even above the principal. IV. Men must communicate and make use of their goods, with that cavent which Paul giveth. 2. Cor. 8.13. not so to bestow them, as that others may be eased, and they grieved: or chose. II. Men must make ●ale of such things, as are in their kind substantial, and profitable. III. They must use just weights and measures Deut. 25.13. Thou shalt not have in thy bag two manner of weights, a great and a small: but thou shal● have a right and just weight, a perfect and just measure shalt thou have. Ezech. 55.10. Ye shall have just balances, a true Ephah, and a true Bath. Mich. 6.11. Shall I justify the wicked balances, and the bag of deceitful weights? IV. He that hireth any thing, must not only pay the appointed hire, but make that which he hired good, if ought but good come unto it, by his default. Exod. 22.14,15. If a man borrow any thing of his neighbour, and it be hurt, he shall surely make it good, etc. V. The pledge or pawn aught to be redeemed, and if it be of important necessity, as that which preserveth the life of our neighbour, it must be restored to him in continently. Exod. 22. 26. If thou take thy neighbour's raiment to pledge● thou shalt restore it again before the sun go down: for that is his covering only. Deut. 24.6. No man shall take the neither or upper millstone to pledge● for this gage is his living. Neither may a man in a pledge be his own carver, but he must take such an one as is offered. Deut. 34. 1●. When thou shalt ask again of thy neighbour any thing lent, thou shalt not go into his house to fetch his pledge. 11. But thou shalt stand without, and the man that borrowed it of thee, shall bring the pledge out of the doors unto thee. 12. Furthermore, if it be a poor body, thou shalt not sl●epe with his pledge. 13. But shal● restore him the pledge, etc. VI To become surety only for men that are honest, & very well known: and that warily, with much deliberation. Prou. 11. 15. He shall be sore vexed that is surety for a stranger. And he that hateth suretyship is sure. Proverb. 17. 18. A man destitute of understanding toucheth the hand, and becometh surety for his neighbour. Prou. 22. 26. But if it be so that a man hath entangled himself by suretyship, the best way is to crave his creditors favour, by his own humble suit, and the instant request of his friends. Prou. 6. 1. My son, if thou be surety for thy neighbour, and hast stricken hands with the stranger. 2. Thou art snared with the words of thine own mouth. 3. Do this now, my son, and deliver thyself, seeing thou art come into the hand of thy neighbour, go, and humble thyself, and solicit thy friends. 4. Give no sleep to thine eyes, nor slumber to thine eye lids. 5. Deliver thyself, as a Do from the hand of the hunter, and as a bird from the hand of the fouler. VII. All just covenants and promises, though they be to our hindrance, must be performed. For a promise doth bind, if it be lawful, so far forth as he will, unto whom we make the promise. Psal. 15. 4. Which sweareth to his hurt, and changeth not. Prou. 25.14. A man that boasteth and keepeth not promise, is like clouds and wind without rain. judg. 1.24. The spies saw a man come out of the city, and they said unto him, Show us, we pray thee, the way into the city, and we will show thee mercy. 25. And when he had showed them the way into the city, they smote the city with the edge of the sword, but they let the man and all his household depart. Therefore if after promise made, he either see that he shall be endamaged thereby, or hindered in the performance of his promise, he may crave release, and if it be granted, accept of it. VIII. To lend that we do, freely. Luk. 6.35. Lend, looking for nothing again, and your reward shallbe great. And when we borrow, we must be careful to make restitution, even, if need be, with the sale of our own goods. 2. King. 4.2, 3, 4, 5, 6, 7. Here the wife of the sons of the Prophets selleth her oil which God sent by the hand of Elisha, to pay her creditor. IX. To restore that, which is committed to our custody without delay. Math. 21.41. He will destroy the evil husbandmen, & let out his vineyard to others, which shall deliver him the fruits in their season. Proverb. 3.28. But if such a thing be lost, not by our default, we are not urged to repay it. Exod. 22.7. If a man deliver his neighbour money, or stuff to keep, and it be stolen out of his house, if the thief be found, he shall pay the double. 8. If the thief be not found, than the master of the house shall be brought before the judges, to swear whether he have put his hand to his neighbour's goods or no. X. That which a man findeth, is to be kept in his own hand, if the true owner cannot be heard of: but if he be, he must restore it. Deut. 22.1. Thou shalt not see thy brother's ox, nor his sheep go astray, and withdraw thyself from them, but shalt bring them again unto thy brother. 2. If he be not near unto thee, or thou know him not, thou shalt bring it into thine house, and it shall remain with thee, until thy brother seek after it, then shalt thou deliver it to him again. 3. So shalt thou do with all lost things. XI. To get our own, we may, if we cannot do otherwise, sue our neighbour in law. But we must follow our suits in an holy manner, and with these circumstances. I. In all suits, we must not do any thing, that may prejudice the profession of Christian religion. Therefore all suitors in law, offend, when they trust more in man, then in God, and make their religion a jest to worldlings, partly by striving about things of small importance: and partly by not admitting any conditions of reconciliation. 1. Cor. 6.1. Dare any of you, having business against another, be judged under the unjust, and not under the Saints? II. Law must be the last remedy, as a desperate medicine is the last remedy the Physician useth. We must assay all means possible, before we use this, especially to a brother. 1. Cor. 6.7. There is utterly a fault among you, because ye go to law one with another: why rather suffer ye not wrong? why rather sustain ye not harm? III. In all suits of law, we must be mindful of the law of charity, and not so much endeavour to maintain our own right, as to recall our brother, which erreth, into the right way. CHAP. 28. Concerning the ninth Commandment. THe ninth Commandment belongeth to the preservation of our neighbours good name. The words are these: Thou shalt not bear false witness against thy neighbour. The Resolution. Thou shalt not bear] That is, answer when thou art asked before a judge. Deutr. 19.17. Then both the men which strive together, shall stand before the Lord, even before the Priests and the judges which shall be in those days. 18. And the judges shall make diligent inquisition, and if the witness be found false, and hath given false witness against his brother. Witness] By a figure signifieth every word, whereby the credit and estimation of our neighbour is either impaired or diminished. The negative part. Thou shalt not diminish or hurt the good name and estimation of thy neighbour. Here is forbidden: I. Envy, disdain of others, desire of a man's own glory. 1. Tim. 6.4. He is puffed up, and knoweth nothing, but doteth about questions, and strife of words, whereof cometh envy, strife, railings. 1. Pet. 2.1. Wherefore, laying aside all maliciousness, and envy and all guile, and evil speaking. Math. 21.15. But when the chief Priests and Scribes saw the marvels that he did, and the children crying in the Temple, and saying, Hosanna the son of David, they disdained. II. Evil suspicions. 1. Tim. 6.4. 1. Sam. 17.28. And Eliab his eldest brother heard when he spoke unto the men, and Eliab was angry with David, and said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the malice of thine heart. Act. 28.4. Now when the Barbarians saw the worm hang on his hand; they said among themselves. This man surely is a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered to live. Here are condemned, hard censures and sinister judgements against our neighbour. Matth. 7. 1. judge not; that ye be not judged. 2. For with what judgement ye judge, ye shall be judged: and with what measure ye meet, it shall be measured to you again. These judgements which Christ forbiddeth, are private and reproachful or slanderous judgements: namely, when either a good or an indifferent action is interpreted to the worse part: or when a light offence is made heinous through evil will, without all desire either to amend, or to cover the same. Act. 2.13. And other mocked and said, They are full of new wine. 14. But Peter standing with the eleven, lift up his voice, and said unto them, Ye men of judea, and all ye that inhabit jerusalem, be this known unto you, and hearken unto my words; 15. For these are not drunken, as ye suppose, since it is but the third hour of the day. 1. Sam. 1.13. For Hannah spoke in her heart, her lips did move only, but her voice was not heard, therefore Eli thought she had been drunken. But we must know that there are three kinds of judgements which are not forbidden by this commandment of Christ. The first is, the ministery of the Gospel, which judgeth & reproveth sin. The second is, the judgement of the Magistrate. The third is, the judgement of a friend admonishing us: as when he saith, Abstain from the company of such a man, for I know him to be a drunkard, etc. III. A relation of the bare words only, and not of the sense and meaning of our neighbour. Math. 26.59. Now the chief Priests, and the Elders, and all the whole Council, sought false witness against jesus, to put him to death. 60. But they found none, and though many false witnesses came, yet found they none: but at the last came two false witnesses. 61. And said, This man said, I can destroy the Temple of God, and build it in three days. Indeed Christ said some such thing in words, as appeareth, joh. 2.19. jesus answered and said unto them, Destroy this temple, and in three days I will raise it up again. IV. A lie, whereby every falsehood with purpose to deceive is signified, whether in words, or in deeds, or concealing the truth, or any other way whatsoever; be it for never so great a good to our neighbour. V. To pronounce unjust sentence in judgement, to rest in one witness, to accuse another wrongfully, to bewray a man's cause by collusion. 1. King. 21.12. They proclaimed a fast, and set Nabaoth among the chief of the people. 13. And there came two wicked men, and sat before him, and the wicked men witnessed against Nabaoth in the presence of the people, saying, Nabaoth did blaspheme God and the King: then they carried him away out of the city, and stoned him with stones that he died. Deut. 17.6. At the mouth of two or three witnesses shall he, that is worthy of death, die: but at the mouth of one witness he shall not die. VI Openly to raise forged and hurtful tales and reports of our neighbour, or privily to devise the same. Rom. 1.29. Whisperers. 30. Backbiters, haters of God, proud, boasters, inventors of evil things. Leuit. 19.16. Thou shalt not walk about with tales among thy people, thou shalt not stand against the blood of thy neighbour: I am the Lord. 1. Tim. 5.13. And likewise also being idle, they learn to go about from house to house: yea, they are not only idle, but also prattlers and busi-bodies, speaking things which are not comely. To spread abroad flying tales, or to feign and add any thing unto them. Prou. 26.20. Without wood the fire is quenched, and without a talebearer strife ceaseth. 21. As a coal maketh burning coals, and wood a fire, so the contentious man is apt to kindle strife. 22. The words of a talebearer are as flatter, and they go down into the bowels of the belly. 2. Cor. 12.20. For I fear least when I come, I shall not find you such as I would, and that I shall be found to you such as I would not, and lest there be strife, envying, wrath, contentions, backbitings, whisperings, swellings, and discord among you. To receive or believe those tales which we hear of others. Exod. 23.1. Thou shalt not receive a false tale, neither shalt thou put thine hand with the wicked, to be a false witness. 1. Sam. 24.10. And David said to Saul, Wherefore givest thou an ear to men's words, that say, Behold, David seeketh evil against thee? VII. To accuse our neighbour, for that which is certain & true, through hatred, and with intent to hurt him. 1. Sam. 22.9. Then answered Doeg the Edomit● (who was appointed over the servants of Saul) and said, I saw the son of Ishai when he came to Nob, to Abimelech the son of Ahitub, 10. Who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliath the Philistim. Of this deed David thus speaketh. Psal. 52.1. Why boastest thou thyself in thy wickedness, O man of power? the loving kindness of the Lord endureth for ever. 2. Thy tongue imagineth mischief, and is like a sharp razor, that cutteth deceitfully. 3. Thou dost love evil more than good: and lies, more than to speak the truth. 4. Thou lovest all words that may destroy, O deceitful tongue. VIII. To open or declare our neighbours secret to any man, especially, if he did it of infirmity. Mat. 18.15. Moreover, if thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. Pro. 11.13. He that goeth about as a slanderer, discovereth a secret: but he that is of a faithful heart, concealeth a matter. IX. All babbling talk and bitter words. Eph. 5.3. But fornication and all uncleanness, let it not be once named among you. 4. Neither filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. joh. 9.34. They answered and said unto him, Thou art altogether borne in sins, and dost thou teach us? so they cast him out. This jesting, or as it is now termed, wit, which Aristotle the Philosopher maketh a virtue, is by Paul the Apostle accounted a vice: and that not without cause; I. Such quipps as sting others, though they be a great pleasure for some to hear, yet are they very offensive to such as are so girded. II. It is very hard to make Christian both godliness and gravity to agree with such behaviour. Object. But salt and tart speeches are usull in the scriptures, 1. King. 18. 27. Eliah mocked the Priests of Baal. Esa. 14.9. Answer. Such speeches are not spoken to please others, but are sharply devounced against God's enemies to his glory. X. Flattery, whereby we praise our neighbour above that, we know in him. Prou. 27.6. The wounds of a lover, are faithful, but the kisses of an enemy are to be shunned. 14. He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse. Act. 12.22. And the people gave a shout, saying, The voice of God, and not of man. This is a grievous sin in the ministers of the word. 1. Thess. 2.5. Neither did we ever use flattering words, as ye know, nor coloured covetousness, God is record. jer. 6.13. For from the least of them, even unto the greatest of them, every one is given unto covetousness, and from the Prophet, even unto the priest, they all deal falsely. 14. They have healed also the hurt of the daughter of my people with sweet words, saying, Peace, peace, when there is no peace. Rom. 16.18. For they that are such, serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering, deceive the hearts of the simple. XI. Foolish and over confident boasting. Prou. 27.1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. 2. Let another praise thee, and not thine own mouth, a stranger and not thine own lips. XII. To accuse, or witness against one falsely. 1. King. 21.13. Naboth blasphemed God and the king. The affirmative part. Preserve the good name of thy neighbour. Eccles. 7.3. A good name is better than a good ointment. Here is commanded: I. A rejoicing for the credit and good estimation of thy neighbour. Gal. 5.22. But the fruit of the spirit, is love, joy, peace, gentleness. Rom. 1.8. First I thank my God through jesus Christ, for you all, because your faith is published throughout the whole world. II. Willingly to acknowledge that goodness we see in any man whatsoever, and only to speak of the same. Tit. 3.2. That they speak evil of no man, that they be no fighters, but soft, showing all meekness to all men. Moreover, we must with all desire, receive and believe reports of our neighbours good. Act. 16.1. Then came he to Derbe and Lystra, and behold, a certain Disciple was there, named Timotheus, a woman's son which was a jewesse, & believed, but his father was a Grecian. 2. Of whom the brethren which were at Lystra & Iconium, reported well. 3. Therefore Paul would that he should go forth with him, and took and circumcised him. Notwithstanding, this must so be performed of us, that in no wise we approve and allow of the vices and faults of men. 2. Chron. 25.2. And he did uprightly in the eyes of the Lord, but not with a perfect heart. And chap. 27.2. And he did uprightly in the sight of the Lord according to all that his father Vzziah did, save that he entered not into the temple of the Lord, & the people did yet corrupt their ways. III. To interpret a doubtful evil, to the better part. Cor. 13.5. Love thinketh not evil. 7. It believeth all things, it hopeth all things. Gen. 37.31. And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood. 32. So they sent that particoloured coat, and they brought it to their father, and said, This have we found, see now, whether it be thy sons coat or no. 33. Then he knew it, and said, It is my sons coat, a wicked beast hath devoured him, joseph is surely torn in pieces. And here observe the religion of that joseph, which was betrothed to Mary, who when he saw that Mary was with child, was readier to conclude that before her betroathing she was with child by committing fornication, then after by committing adultery. Mat. 1.19. But for all this, men must not be too too credulous, or light of belief. joh. 2.24. But jesus did not commit himself unto them● because he knew them all. IV. Not to believe an evil report, running abroad amongst the common people, by the whisperings of talebearers, as it were, by conduit pipes. Psal. 15.3. He that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour. jerem. 40.14. And they said unto him, Knowest thou not, that Baalis the king of the Ammonites, had sent Ishmac● the son of Nethaniah, to slay thee? but Gedaliah the son of Ahikam, believed him not. 16. But Gedaliah the son of Ahikam, said unto jonathan, the son of Kareah, thou shalt not do this thing, for thou speakest falsely of Ishmael. But we ought also to be angry at such whisperings. Pro. 25.23. As the North wind driveth away the rain, so doth an angry countenance the slandering tongue. V. To keep secret the offence of our neighbour, except it must of necessity be revealed. Prou. 10.12. Hatred stirreth up contention: but love covereth all trespasses. Mat. 1.19. Then joseph her husband being a just man, and not willing to make her a public example, was minded to put her away secretly. A man would suppose, that by this means, we should be partakers of other men's sins. But we must know, that we ought to conceal our neighbour's imperfections, lest he should be provoked to offence: yet in the mean season, he must be admonished that he may amend. Gal. 6.1. jam. 5.19. Brethren, if any of you have erred from the truth, and some man hath converted him. 20. Let him know; that he which hath converted the sinner from going astray out of his way shall save a soul from death, and shall hide a multitude of sins. But if the sin which is concealed, cannot thereby be taken away, then must we in love and charity, declare the same to those, which may remove and amend the same. Gen. 37.2. When joseph was seventeen year old, he kept sheep with his brethren, and the child was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and joseph told unto their father, their evil sayings. 1. Cor. 1.11. For it hath been declared unto me, my brethren, of you by them that are of the house of Cloe, that there are contentions among you. Mat. 18.16. But if he hear thee not, take with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed. To get a good name and estimation amongst men, and to keep the same, when we have gotten it. Phil. 4.8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things. A good name is gotten, 1. If we, seeking the kingdom of God before all things, do repent us of all our sins, and with an earnest desire, embrace and follow after righteousness. Prou. 10.7. The memorial of the just shall be blessed: but the name of the wicked shall rot. Mar. 14.9. Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also, that she hath done, shall be spoken of in remembrance of her. 2. We must have a care both to judge, and speak well of others. Mat. 7.2. With what judgement ye judge, ye shall be judged. Eccl. 7.23. Give not thine heart also to all the words that men speak, lest thou do hear thy servant cursing thee. 24. For oftentimes also thine heart knoweth● that thou likewise hast cursed others. 3. We must abstain from all kind of wickedness: for one only vice or sin, doth obscure and darken a man's good name. Eccles. 10.1. Dead flies cause to stink, and putrify the ointment of the Apothecary: so doth a little folly him that is in estimation for wisdom, and for glory. 4. We must in all things earnestly seek for the glory of God only, and not our own. Matth. 6.5. And when thou prayest, be not as the hypocrites, for they love to stand and pray in the Synagogues, and in the corners of the streets, because they would be seen of men: verily I say unto you● they have their reward. 6. But when thou prayest, enter into thy chamber; and when thou hast shut thy door, pray unto thy father which is in secret, and thy father which seeth in secret, shall reward thee openly. But if● when we seek the glory of God, honest and godly men do praise and testify well of us, we must not despise this their testimony and commendation: & although they never praise us nor testify of us at all, yet must we take it in good part. 2. Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, & most of all to you wards. And chap. 10.13. But we will not rejoice of things which are not within our measure, but according to the measure of the line, whereof God hath distributed to us a measure, to attain even unto you. Psal. 16.5. The Lord is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. 6. The lines are fallen unto me in pleasant places: yea, I have a fair heritage. 1. Cor. 1.31. He that rejoiceth, let him rejoice in the Lord. CHAP. 29. Of the tenth Commandment. THe tenth Commandment concerneth concupiscences, committed against our neighbour. The words are these: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing thy neighbour hath. The Resolution. Covet] The cogitation or motion of the heart, is of three sorts. The first is, some glancing or sudden thought, suggested to the mind by Satan, which suddenly vanisheth away, and is not received of the mind. This is no sin. For it was in Christ, when he was tempted by the devil. Matth. 4. v. 1. The second is, a more permanent thought or motion, the which, as it were, tickleth & inveigleth the mind with some inward joy. The third is, a cogitation drawing from the will and affection, full assent to sin. We are to understand this commandment of the second sort of motions only, not of the first, or of the last, to which the five former commandments do belong. Now then to covet, is to think inwardly, and also to desire any thing, whereby our neighbour may be hindered, albeit, there ensue no assent of the will, to commit that evil. For the very Philosophers condemn covetousness of the very heart, and Civilians disallow a purpose only to do evil, if it be conjoined with a manifest deliberation. And as for the concupiscence in this place forbidden we may well think it is more close and secret, because S. Paul a doctor of the law was altogether ignorant of it. Rom. 7.7. I had not known lust, except the Law had said. Thou shalt not lust. Again, if that concupiscence immediately going before the consent, were not prohibited in this place, there must be a great confu●ion in the decalogue. For the seventh commandment forbiddeth some kind of coveting of our neighbour's wife. Hou●e] The commandment is illustrated by an argument drawn from the distribution of the objects of concupiscence; whence it is apparent, that only evil concupiscence is condemned in this place. Coloss. 3.5. For there is a good concupiscence or desire: as of meat and drink, and that of the spirit. Gal. 5.17. The spirit lusteth against the flesh. The negative part. Thou shalt not covet that which is thy neighbours. Here are prohibited: I. Concupiscence itself, namely, original corruption, in as much as it is hurtful to our neighbour. jam. 1.14. II. Each corrupt and sudden cogitation & passion of the heart, springing out of the bitter root of concupiscence. Gal. 5.17. The flesh lusteth against the spirit. Luk. 10.27. Thou shalt love the Lord with all thy soul. To this place appertaineth Satan's suggestion, if after the first offer it be entertained and received in the closet of the heart. III. The least cogitation and motion, the which, though it procure not consent, delighteth and tickleth the heart. Of this kind are these foolish wishes: I would such an house were mine, such a living, such a thing, etc. And hitherto may we refer all unchaste dreams, arising from concupiscence. The affirmative part. Covet that only, which is available to thy neighbour. Here are commended: I. A pure heart towards our neighbour. 1. Tim. 1.5. The end of the commandment is love, out of a pure heart, a good conscience and faith unfeigned. II. Holy cogitations and motions of the spirit. Paul prayeth, 1. Thess. 5.23. that the Thessalonians may be holy, not only in body and soul, but also in spirit. Eph. 4.23. III. A conflict against the evil affections and lusts of the flesh. Rom. 7.22. I rejoice in the law of God, in regard of the inward man. 23. But I see another Law in my members, rebelling against the Law of my mind, and making me captive to the law of sin, which is in my members. 24. Miserable man that I am, who shall deliver me from this body of death? 2. Cor. 12.7, 8, 9 CHAP. 30. Of the use of the Law. THe use of the Law in unregenerate persons, is threefold. The first is, to lay open sin, and make it known. Rom. 3.20. By the works of the Law shall no flesh be justified in his sight: for by the law cometh the knowledge of sin. The second use is accidentarily, to effect and augment sin, by reason of the flesh, the which causeth man to decline from that which is commanded, and ever to incline to that which is prohibited. Rom. 7.8. Sin took occasion by the commandment, and wrought in me all manner of concupiscence: for without the Law sin is dead. 9 For I once was alive without the Law, but when the commandment came, sin revived. 10. But I died, and that commandment, which was ordained unto life, was found to be unto me unto death. The third use is, to denounce eternal damnation for the least disobedience, without offering any hope of pardon. This sentence the law pronounceth against offenders, and by it, partly by threatening, partly by terrifying, it reigneth and ruleth over man. Rom. 3.19. We know that whatsoever the Law saith, it saith it to them which are under the Law, that every mouth may be stopped, and all the world be culpable before God. Gal. 3.10. As many as are of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all that is written in the book of the Law to do them. 2. Cor. 3.7. If the ministration of death written with letters, and engraven in stones was glorious: 8. How shall not the ministration of the spirit be more glorious? For if the ministration of condemnation were glorious, etc. The end why sin reigneth in man, is to urge sinners to fly unto Christ, Galat. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. 24. Wherefore the law was our schoolmaster to Christ. Heb. 12.18,19,20. The continuance of this power of the law is perpetual, unless a sinner repent: and the very first act of repentance so freeth him, that he shall no more be under the law, but under grace. 2. Sam. 12.13. Then said David to Nathan, I have sinned against the Lord: wherefore Nathan said to David, The Lord also hath forgiven thy sin, and thou shalt not die. Rom. 6.14. Sin shall not have dominion over you: for ye are not under the law, but under grace. If therefore, thou desirest seriously eternal life: first take a narrow examination of thyself, and the course of thy life, by the square of God's law: then set before thine eyes the curse that is due unto sin, that, thus bewailing thy misery, and despairing utterly of thine own power, to attain everlasting happiness, thou mayest renounce thyself and be provoked to seek and sue unto Christ jesus. The use of the Law in such as are regenerate is far otherwise: for it guideth them to new obedience in the whole course of their life, which obedience may be acceptable to God by Christ. Rom. 3.31. Do we therefore through faith make the Law of none effect? God forbid: nay we rather establish the Law. Psal. 119. 24. Thy testimonies are my delight, they are my counsellors. v. 105. Thy word is a lantern unto my feet, and a light unto my paths. CHAP. 31. Of the covenant of Grace. HItherto concerning the covenant of works, and of the Law, now followeth the covenant of grace. The covenant of Grace, is that whereby God freely promising Christ, and his benefits, exacteth again of man, that he would by faith receive Christ, and repent of his sins. Hos. 2.18. In that day will I make a covenant for them, etc. 19 And I will marry thee unto me for ever: yea, I will marry thee unto me in righteousness, and in judgement, and in mercy, and in compassion. v. 20. I will even marry thee unto me in faithfulness, and thou shalt know the Lord. Ezech. 36.25. I will pour clean water upon you, and ye shall be clean: yea from all your filthiness, and from all your idols will I cleanse you. v. 26. And I will give you a new heart, and a new spirit will I put within you. v. 27. And cause you to walk in my statutes. Malach. 3.1. The Lord, whom ye seek, shall speedily come to his temple: even the messenger of the covenant whom ye desire: behold, he shall come, saith the Lord of hosts. This covenant is also named a testament: for it hath partly the nature and properties of a testament or will. First it is confirmed by the death of the testator. Heb. 9.16. Where a testament is, there must be the death of him that made the testament. 17. For the testament is confirmed when men are dead: for it is yet of no force, so long as he that made it is alive. Secondly, in this covenant we do not offer much, and promise small to God, but in a manner do only receive: even as the last will and testament of a man, is not for the testators, but the heirs commodity. The covenant albeit, it be one in substance, yet it is distinguished into the old and new testament. The old testament or covenant is that, which in types and shadows prefigured Christ to come, and to be exhibited. The new testament declareth Christ already come in the flesh, and is apparently showed in the Gospel. The Gospel is that part of God's word, which containeth a most worthy & welcome message: namely, that mankind is fully redeemed by the blood of jesus Christ, the only begotten son of God, manifest in the flesh, so that now for all such as repent and believe in Christ jesus, there is prepared a full remission of all their sins, together with salvation and life everlasting. joh. 3.14. As Moses lifted up the serpent in the wilderness: so must the son of man be lift up. 15. That who so believeth in him, should not perish but have everlasting life. Act. 10.43. To him also give all the Prephets' witness, that through his name, all that believe in him, shall receive remission of sins. The end and use of the Gospel is, first to manifest that righteousness in Christ, whereby the whole law is fully satisfied, & salvation attained. Secondly, it is the instrument, and, as it were, the conduit pipe of the holy ghost, to fashion and derive faith into the soul; by which faith, they which believe, do as with an hand apprehend Christ's righteousness. Rom. 1.16. I am not ashamed of the gospel of Christ, for it is the power of God to salvation to as many as believe, to the jew first, and then to the Grecian. 17. For the justice of God is revealed by it from faith to faith. joh. 6. 33. It is the spirit which quickeneth, the flesh profiteth nothing: the words which I speak are spirit and life. 1. Cor. 1.21. It pleased God by the foolinesse of preaching, to save such as believe. The Gospel preached is, in the flourishing estate of Christ's Church, that ordinary means to beget faith: but in the ruinous estate of the same, when as by apostasy, the foundations thereof are shaken, and the clear light of the word is darkened, than this word read or repeated, yea the very sound thereof being but once heard, is by the assistance of God's spirit, extraordinarily effectual, to them whom God will have called out of that great darkness into his exceeding light. Rom. 10.14. How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? Act. 11.19. And they which were scattered abroad, because of the affliction that arose about Steven, walked throughout till they came to Phenice, and Cyprus, and Antiochia, preaching the word to no man, but to the jews only. 30. Now some of them were men of Cyprus, and of Cyrene, which when th●y were come into Antiochia, spoke unto the Grecians, and preached the Lord jesus. 21. And the hand of the Lord was with them, so that a great number believed, and turned unto the Lord. joh. 4. 28. The woman than left her water pot, and went her way into the city, and said to the men, 29. Come, and see a man which hath told me all things that ever I did: Is not he the Christ? then they went out of the city, and came unto him. 39 Now many of the Samaritans believed in him, for the saying of the woman which testified, He hath told me all things that ever I did. 41. And many more believed, because of his own word. 42. And they said unto the woman, Now we believe not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world. Rom. 10.18. I demand, have they not heard? no doubt their sound went out through all the earth, and their words into the ends of the world. Thus we may see, how many of our forefathers, & ancestors in the midst of popery obtained eternal life. revel. 12. 17. The dragon was wroth with the woman, and went and made war with the remnant of her seed, which kept the commandments of God, and have the testimony of jesus Christ. Rom. 11.4. What saith the divine Oracles? I have reserved to me seven thousand men, which never bowed knee to Baal. CHAP. 32. Of the Sacraments. THus much of the preaching of the word: now follow the appendants to the same: namely, the Sacraments. A Sacrament is that, whereby Christ and his saving graces, are by certain external rites, signified, exhibited, and sealed to a Christian man. Rom. 4.11. He received the sign of circumcision, as the seal of the righteousness of the faith which he had, when he was circumcised. Gen. 7.11. Ye shall circumcise the foreskin of your flesh, and it shall be a sign of the covenant between me and you. God alone is the author of a Sacrament; for the sign cannot confirm any thing at all, but by the consent and promise of him, at whose hands the benefit promised must be received. Therefore God it is alone which appointed ●ignes of grace, in whose alone power it is to bestow grace. And God did make a Sacrament by the sacramental word, as Augustine witnesseth, saying, Let the word come to the element, and there is made a Sacrament. The sacramental word, is the word of institution, the which God after a several manner, hath set down in each Sacrament. Of the word there are two parts: the commandment, and the promise. The commandment is, by which Christ appointeth the administration of the Sacraments, and the receiving of the same. As in Baptism, Go into the whole world baptizing them in the Name, etc. In the Lord's Supper. Take, eat, drink, do ye this. The promise is the other part of the institution, whereby God ordained elements that they might be instruments and seals of his grace. As in Baptism, I baptise thee in the name of the father, of the son, and of the holy Ghost. In the Supper, This is my body given for you: and, This this is my blood of the new Testament. Therefore this word in the administration of the Sacrament ought to be pronounced distinctly and aloud, yea, and as occasion serveth, explained also: to the end, that all they to whom the commandment and promise appertaineth, may know and understand the same. And hence it is very plain, that the ministers impiety doth not make a nullity of the Sacrament, neither doth it any whit hinder a worthy receiver: no more than the piety of a good minister can profit an unworthy receiver: because all the efficacy and worthiness thereof dependeth only upon God's institution, if so be that be observed. The parts of a Sacrament are, the Sign, and the Thing of the Sacrament. The sign, is either the matter sensible, or the Action conversant about the same. The matter sensible, is usually called the sign. The mutation of the sign, is not natural, by changing the substance of the thing; but respective, that is, only in regard of the use. For it is severed from a common to an holy use: Therefore there is not any such either force or efficacy of making us holy, inherent, or tied unto the external signs, as there is naturally in baths to purify corrupt diseases: but all such efficacy is wholly appropriate to the holy Spirit, yet so, as it is an inseparable companion of true faith and repentance, and to such as turn unto the Lord, is, together with the sign exhibited. Whence it cometh to pass, that by God's ordinance, a certain fignification of grace, and sealing thereof agreeth to the sign. The thing of the Sacrament, is either Christ & his graces which concern our salvation, or the action conversant about Christ. I say, first Christ, and then his graces, because no man receiveth grace from Christ, unless he be made truly partaker of his very body and blood: even as no man can by right reap any fruit of the ground, whereof first he hath no just title and interest. The action about Christ is spiritual, and is either the action of God, or of Faith. The action of God is, either the offering, or the Application of Christ & his graces to the faithful. The action of faith is, the consideration, desire, apprehension, and receiving of Christ in the lawful use of the Sacrament. Thus much of the parts of a Sacrament: now followeth the union of the parts. This sacramental union, I. is not natural according to the place: for there is no mutation of the sign into the thing signed; neither is the thing signed, either included in, or fastened upon the sign. But II. it is respective, because there is a certain agreement and proportion of the external things with the internal, and of the actions of one with the actions of the other: whereby it cometh to pass, that the signs, as it were, certain visible words incurring into the external senses, do by a certain proportionable resemblance draw a Christian mind to the consideration of the things signified, & to be applied. This mutual, and, as I may say, sacramental relation, is the cause of so many figurative speeches, and metonymies, which are used: as, when one thing in the Sacrament is put for another. As, I. The sign is used for the thing signified. Exod. 12. 11. Ye shall eat it (namely the Lamb) in haste, for it is the Lords passover. joh. 6. 52. I am the living bread, which came down from heaven: if any eat of this bread, he shall live for ever, and the bread which I will give is my flesh, which I will give for the life of the world. 1. Cor. 5.7. Christ our Passeover is sacrificed for us. 1. Cor. 10.17. We that are many, are one bread, and one body, because we are all partakers of one bread. II. The name of the thing signified is given to the sign: as, The bread is Christ's body, the cup is Christ's blood. 1. Cor. 11.24. Math. 26.28. III. The effect of the thing signified is given to the sign, as Circumcision is a covenant, Gen. 17. 10. Act. 7.8. The cup is the new Testament in Christ's blood. Luk. 22.16. Baptism is the washing of the new birth. Tit. 3.5. IV. That which properly belongeth to the sign, is attributed to the thing signified. Deut. 10.16. Circumcise the foreskin of your hearts. joh. 6.53. Unless ye eat the flesh of the son of man, and drink his blood, ye shall have no life in you. The end why a Sacrament was ordained, is I. for the better confirmation of our faith: for by it as by certain pledges given, God of his great mercy, doth as it were bind himself unto us. Now a Sacrament doth confirm our faith, not by any inherent or proper power it hath in itself, as hath a sovereign medicine received by a patient, the which whether a man sleep or wake it confirmeth his strength: but rather by reasoning, and using the signs, when the holy Ghost shall frame in our hearts such a conclusion, as this: All such as are converted, rightly using the Sacraments, shall receive Christ and his graces: But I am converted, and either now do, or before have rightly used the Sacraments: Therefore I shall receive Christ and his graces. II. That it might be a badge and note of that profession by which the true Church of God is distinguished from other congregations. III. That it might be a mean to preserve, and spread abroad the doctrine of the Gospel. IV. It serveth to bind the faithful that they do continue both loyal, and grateful to their Lord God. V. It is the bond of mutual amity betwixt the faithful. How a Sacrament is necessary to salvation. The covenant of Grace is absolutely necessary to salvation: for it comprehending Christ jesus the very substance of the Covenant, man must necessarily either receive it, or perish eternally: but a Sacrament is not absolutely necessary, but only as it is a prop and stay for faith to lean upon. For it cannot entitle us into the inheritance of the sons of God, as the covenant doth, but only by reason of faith going before, it doth seal that which before was bestowed upon us. As we see in human contracts the bond ariseth from the mutual consent of the parties: but the instrument or bill, and the setting to of the seal, they do not make, but rather confirm the bond mutually before made: the which mutual consent remaining firm, the contract standeth still in force, though the instrument or seal be wanting. Therefore the want of a Sacrament doth not condemn, but the contempt is that which will condemn a man. The want of a Sacrament is, when we are justly hindered from the receiving of the same; as, when one is prevented by death, or liveth in such a place where he cannot receive the Sacrament. And as for the neglect of a Sacrament, albeit it be a very grievous sin, yet is it such an one, as for which he that is heartily penitent for the same, may well hope for pardon. The holy use of a Sacrament is, when such as are truly converted, do use those rites which God hath prescribed unto their true ends, in the receiving of a Sacrament. Therefore I. the reprobate, though God offer the whole Sacrament unto them, yet they receive the signs alone without the things signified by the signs: because the sign without the right use thereof, is not a Sacrament to the receiver of it. So Paul saith, Rom. 2. 25. Circumcision verily is profitable if thou keep the Law: but if thou be a transgressor of the Law, thy circumcision is made uncircumcision. And Augustine hath this saying, If thou receive it carnally, yet ceaseth it not to be spiritual, though to thee it be not so. II. The Elect as yet not converted to the Lord, do receive in like manner the bare signs without the thing signified; yet so, as that, that Sacrament shall in them afterward have his good effect. For the Sacrament received before a man's conversion, is afterward to the penitent both ratified, and becometh profitable: and that use of the Sacrament which before was utterly unlawful, doth then become very lawful. III. The Elect already converted, do to their salvation receive both the sign and the thing signified together; yet so, as that for their unworthy receiving thereof, the which cometh to pass by reason of their manifold infirmities, and relapses into sin, they are subject unto temporal punishments. The difference betwixt a Sacrament and a Sacrifice, is, in a Sacrament God bestoweth his graces upon us: but in a sacrifice, we return unto God faith and obedience. There are many differences betwixt the Sacraments of the Old testament, and these of the New. I. They were many, these but few. II. They pointed at Christ to come; these show that he is come. III. They were appropriate unto the posterity of Abraham; but these are common to the whole Church culled out of the jews and Gentiles. CHAP. 33. Of Baptism. THere are two Sacraments. 1. Cor. 10. 1. I would not have you ignorant, that all our fathers were under the cloud, and all passed through the sea. 2. And were all baptised unto Moses in the cloud, and in the sea. 3. And did all eat the same spiritual meat, 4. And drank all the same spiritual drink: (for they drank of the spiritual rock that followed them, which rock was Christ) Tertull. 4. book, contra Martion. August. de Symbol ad Catechum. 4. book 6. chap. The first Sacrament is that, whereby Christians are initiated, and admitted into the Church of God: and this is Baptism. The second Sacrament, whereby the Church is preserved and nourished, is the Lords Supper. Baptism is a Sacrament, by which such as are within the covenant are washed with water, in the name of the Father, the Son, and the holy Ghost: that being thus engrafted into Christ, they may have perpetual fellowship with him. Matth. 28.19. Go; teach all nations, baptizing them in the name of the Father, the Son, and the holy Ghost. Matth. 16.16. He that believeth and is baptised, shall be saved: he that believeth not, shall be condemned. 1. Cor. 1.13. Is Christ divided? was Paul crucified for you? ●i●her were ye baptised into the name of Paul. 14. I thank God, I baptised none of you but Crispus and Gaius. 15. Lest any should say, I had baptised into mine own name. Within the covenant are all the seed of Abraham, or the seed of the faithful. These are either of riper years, or infants. Those of riper years, are all such as adjoining themselves to the visible Church, do both testify their repentance of their sins, and hold the foundations of religion, taught in the same Church. Matth. 3. 6. And they were baptised of him in Iorden, confessing their sins. Act. 8.36. As they went they came to a water: then the Eunuch said, See, here is water, what hindereth me to be baptised? 37. Then Philip said, If thou believe with all thine heart, thou mayst: he said, I believe that jesus Christ is the Son of God. 38. And they went down into the water, both Philip and the Eunuch; and he baptised him. Exod. 12.48. If a stranger dwell with thee, and will observe the Passeover of the Lord, let him circumcise all the males that belong unto him, and then let him come and observe it, and then he shall be as one that is borne in the land: for none uncircumcised person shall eat thereof. Infants within the Covenant, are such, as have one at the least of their parents faithful. 1. Cor. 7.14. The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now they are holy. Rom. 11.16. If the first fruits be holy, so is the whole lump: and if the root be holy, so are the branches. Gen. 17.7. I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be God unto thee, and thy seed after thee. 13. He that is borne in thine house, and he that is bought with money, must needs be circumcised: so my covenant shall be in your flesh for an everlasting covenant. Act. 16.31. They said, Believe in the Lord jesus, and thou shalt be saved, and thy whole household. Quest. How are the children of faithful parents in the covenant? Answer. Holy parents are two ways to be considered. First, as they were the sons of the first Adam, and so are as yet partly carnal. In this estate they in like sort do beget their sons the children of wrath. For the father begetteth a son, not as he is a good man, but simply as a man; and therefore being impure, he must needs beget that which is impure. Secondly, we must consider the parents as they are the sons of God, engrafted into the second Adam. In this estate though they cannot derive faith unto their posterity, (for the sons of God are not made such by natural generation, but by the adoption of God the Father) yet may they believe both for themselves and others, according to the tenor of the covenant of grace: as Adam did sin both for himself and others: and as parents in bargains do covenant both for themselves and their heirs after them. Hence it is that Paul saith, that the parents are like unto the first fruits which do sanctify the whole lump. So then, the faith of the parents maketh those their sons to be accounted in the covenant, which by reason of their age do not yet actually believe. To be baptised into the name of the Father, etc. after the receipt of the outward sign of washing, is to be made one of God's family, which is his church, and to be partaker of the privileges thereof. Gen. 48.16. The Angel which hath delivered me from all evil, bless the children, and let my name be named upon them, and the name of my fathers, Abraham and Izhak, that they may grow as fish into multitude, in the midst of the earth. Esai 4. 1. In that day shall seven women take hold of one man, saying, We will eat our own bread, and we will wear our own garments: only let us be called by thy name, and take away our reproach. By this it is manifest, that in this washing of Baptism, there is sealed and propounded a marvelous solemn covenant and contract: first, of God with the baptised, in that God the Father vouchsafed to receive him into favour, the Son to redeem him, the holy Ghost to purify and regenerate him: secondly, of the baptised with God, who promiseth to acknowledge, invocate, and worship none other God, but the true jehovah, which is the Father, Son, and holy Ghost. The external and visible matter of baptism, is water: for the minister may not baptise with any other liquor, but only with natural water. This was the judgement of the Primitive Church. For when as a certain minister, for want of water, took sand, and baptised one with that: the party thus besanded, was further baptised, the former being esteemed of none effect. Niceph. histor. 3. book. 33. chapter. The external form of baptism, is the ministers washing of the baptised, according to the prescript rule of God's word. Rom. 10. 4. The ancient custom of baptizing, was to dip, and, as it were, to dive, all the body of the baptised in the water, as may appear in Paul, Rom. 6. and the Counsels of Laodicea, and Neocaesarea: but now especially in cold countries, the Church useth only to sprinkle the baptised, by reason of children's weakness: for very few of ripe years are now a days baptised. We need not much to marvel at this alteration, seeing charity and necessity may dispense with ceremonies, and mitigate in equity the sharpness of them. The Sacramental union of the parts of baptism, is on this sort. The element of water whereby the uncleanness of the body is purified by a most convenient proportion shadoweth out the blood of Christ, and by the figure Synecdoche, taking the part for the whole, whole Christ. 1. joh. 1.7. And the blood of jesus Christ cleanseth us from all sin. The action of the Minister, is his washing of the party baptised with the element of water. This sealeth and confirmeth a double action of God. I. The engrafting or incorporating of the baptised into Christ. Gal. 3.27. As many as are baptised into Christ, have put on Christ. 1. Cor. 12.13. By one spirit we are all baptised into one body. II. Our spiritual regeneration. Tit. 3.5. Not by the works of righteousness which we had done, but according to his mercy he saved us by the washing of the new birth, and the renewing of the holy Ghost. Of washing there be three parts. The putting into the water: the continuance in the water: and the coming out of the water. The putting into, or the sprinkling of water, doth ratify I. the shedding of the blood of Christ for the remission of all our sins, and the imputation of his righteousness. Act. 22.16. Arise and be baptised, and wash away thy sinnes in calling on the name of the Lord. 1. Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of our God. II. The mortification of sin by the power of Christ's death. Rom. 6.3. Know ye not that all we which have been baptised into jesus Christ have been baptised into his death? 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: for he that is dead is freed from sin. The continuance in the water, it noteth the burial of sin; namely, a continual increase of mortification by the power both of Christ his death and burial. Rom. 6.4. We are buried then with him by baptism into his death. The coming out of the water doth confirm our spiritual vi●ification to newness of life in all holiness and justice, the which we attain unto by the power of Christ's resurrection. Rom. 6. 4. Like as Christ was raised up from the dead by the glory of the Father: so we also should walk in newness of life. 5. For if we be graffed with him to the similitude of his death, even so shall we be to the similitude of the resurrection. The action of the party to be baptised, is twofold. The first is, to offer himself to be baptised before the minister, and that in the presence of the congregation. This signifieth that he doth consecrate himself unto the Lord, and that he utterly renounceth the flesh, the world, and the devil. 1. Pet. 3.21. To the which also the figure which now saveth us, even baptism agreeth, (not the putting away of the filth of the flesh, but in that a good conscience maketh request unto God) by the resurrection of jesus Christ. The second is, to receive the external washing by water: this signifieth, that the party baptised doth receive the internal washing, which is by the blood of Christ, or at the least that it is offered unto him. Rebaptizing is at no hand to be admitted: for as in natural generation man is once only borne; so must he be in the spiritual regeneration. Therefore they that are baptised of a minister, which is an heretic, not yet degraded from that calling, (if the external form of administration be observed) must not be baptised again of the Church of God: especially, if after baptism they have been made partakers of the Lords Supper: only they ought to be instructed in the true faith. Euseb. Eccles. hist. lib. 7. c. 8. saith, There was in our Province an ancient professor of the faith, yea before I was created Bishop, nay before my predecessor Heraclas: who, when he was present at the baptism of some, & heard what questions they were asked, & what answer they returned, forthwith came weeping unto me, and humbling himself before me, confessed that he was baptised by an heretic: yet in regard of that administration which he saw in our Church, he accounted that no baptism, in that the confession there used, was fraught with blasphemies. This also he added, that he was for this offence so sore grieved, that he durst not so much as lift up his eyes to heaven: wherefore he most earnestly besought me, that ●e might be cleansed and purified with the baptism of our Church, and so receive the gift of the holy Ghost. The which notwithstanding, I durst not presume to administer, but said, it was sufficient for him that he had been so long a professor amongst us, & that at the receipt of the Lords Supper, he answered, Amen. These things I told him were of force enough to purge him. And therefore I advised him, to rest himself in his former faith and conscience already sufficiently purified, especially in that he so long was partaker with us in the Sacraments. Aug. lib. 3. c. 2. contra Petil. literas. The right use of baptism is this. When inwardly in thine heart thou sensibly feelest, that through the heat of concupiscence, thou art moved to commit some sin, then begin to have some holy meditation of that solemn vow, which thou didst make to God in baptism. Again, if through infirmity, thou fallest once or often into some sin, still have recourse unto baptism, that there thou mayst receive courage to thy soul. For although baptism be but once only administered, yet that once testifieth that all man's sins past, present, and to come, are washed away. 1. Pet. 3.20. Eph. 5. 25, 26, 27. Therefore baptism may be truly termed the Sacrament of repentance, and, as it were, a board to swim upon, when a man shall fear the shipwreck of his soul. Mark. 1.4. 1. Tim. 1.19. Rom. 6.4,6. Last of all, see thou never rest, till such time as thou have a feeling of that renewing power, signified in baptism: namely, the power of Christ's death mortifying sin, and the virtue of his resurrection, in the renovation of the Spirit. CHAP. 34. Of the Lord's Supper. THe Lord's Supper is a Sacrament, wherewith in the signs of bread and wine, such as are engrafted into Christ, are in him daily, in a spiritual manner, nourished to eternal life. 1. Cor. 11.23,24,25. Rom. 6.5. The proportion of the parts of the Lords Supper, is on this wife. The Elements of bread and wine, are signs and seals of the body and blood of Christ. The action of the Minister, is a note of God's action. The Minister's action is fourfold. The first is, his taking the bread and wine into his own hands: this doth seal the action of God the Father, by which he, from all eternity, did separate and elect his Son, to perform the duty of a Mediator betwixt God and man. joh. 6.27. For him hath the Father sealed. The second is, his blessing of it, whereby he, by the recital of the promises, and prayers conceived to that end, doth actually separate the bread and wine received from their common unto an holy use. This doth seal that action of God, by which he did in the fullness of time, send Christ to perform the office of a Mediator, unto the which he was foreordained. The third is, the breaking of the bread, and pouring out of the wine: this doth seal the passion of Christ, by which he, verily upon the cross was, both in soul and body, bruised for our transgressions. The fourth is, his distributing of the bread and wine into the hands of the communicants. This sealeth the action of God, offering Christ unto all, yea, to the hypocrites; but giving him indeed unto the faithful, for the daily increase of their faith, and repentance. The action of the receiver, is double. The first is, his taking the bread and wine in his hand. This sealeth a spiritual action of the receiver, namely, his apprehension of Christ by the hand of faith. joh. 1. 1●. The second is, his eating of the bread, and drinking of the wine, to the nourishment of his body. This sealeth his application of Christ by faith, that the feeling of his true union and communion with Christ may daily be increased. 1. Cor. 11.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? That doctrine of Transubstantiation, which teacheth that the bread is turned into the very body of Christ, and the wine into his blood, is a very fable: the reasons why, are these. I. In the first institution of the Supper, which was before Christ his passion, the body of Christ was then eaten as already crucified. Now, how the body of Christ crucified should after a corporal manner be eaten, he himself being not as yet crucified, it is impossible to imagine. II. The bread after the consecration, is distributed into parts: but the whole body of Christ is received of every singular communicant. III. The bread is the communion of Christ's body: therefore not his very body. IV. By this means the body of Christ should not only be made of the substance of the Virgin Marie, but also of the bakers bread. V. Let the bread & wine be kept for a time, and the bread will mould, and the wine turn to vinegar after the consecration, by which we may conclude, that there did remain the substance of bread and wine. VI This opinion quite overthroweth the sacramental union, namely, the proportion which is betwixt the sign and the thing signed. Th● l●ke may be said of the Lutherans Consubstantiation, whereby they b●●re men in hand that there is a coexistence, by which the body of Christ is either in, or with, or about the bread. Against this, these reasons may suffice: I. The ●ho●●●ction of the Supper is done in remembrance of Christ, now what 〈…〉 f the body of Christ were really present. II. Act. 3.21. Whom the heavens 〈◊〉 contain, until the time that all things be restored. III. This is an essential property of every magnitude, and therefore of the body of Christ, to be in one place, and circumscribed or compassed of one place. IV. If that Christ's body were eaten corporally, then should the wicked as well as the faithful be partakers of the flesh of Christ; but to eat his flesh, is to believe in him, and to have eternal life. V. It were very absurd to think, that Christ sitting amongst his Disciples, did with his own hands take his own body, and give it wholly to each of his Disciples. Such as will, in an holy sort prepare themselves to celebrate the Lords Supper, must have: First, a knowledge of God and of man's fall, and of the promised restoration into the covenant by Christ. 1. Cor. 11.26. So often as ye shall eat this bread, and drink of this cup, ye show the death of the Lord till he come. 29. and discern his body. Secondly, true faith in Christ: for every man receiveth so much, as he believeth he receiveth. Heb. 4.2. For unto us was the Gospel preached, as also unto them: but the word, that they heard, profited not them, because it was not mixed with faith in those that heard it. Furthermore, true repentance of their sins. Esai 66.3. He that killeth a bullock, as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an idol: yea, they have chosen their own ways, and their soul delighteth in their abominations. Psal. 26.6. I wash mine hands in innocency, O Lord, and so come before thine altar. Thirdly, renewed faith and repentance, for daily and new sins committed upon infirmity: because every new sin requireth a new act, both of repentance and faith: & this renovation must be seen by our reconciliation of ourselves to our neighbours, for injuries and wrongs. Mat. 5.23. If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, 24. Leave thy gift before the altar, and go, first be reconciled to thy brother, then come and offer thy gift. If thou canst come furnished with these things, abstain not from the Lords table, by rea●●n of thy many infirmities. If being thus prepared, thou feelest that thou hast a corrupt and rebellious heart, know this: that then thou art well disposed to the Lords table, when thou art lively touched with a sense of thy crooked disposition. Luk. 4.18. The spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me, that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised. Mat. 15.24. He answered, and said, I am not sent, but to the lost sheep of the house of Israel. The Lord's Supper is a medicine to the diseased and languishing soul: and therefore men must as well seek to purify and heal their hearts in it, as to bring pure and sound hearts unto it. If thou feel in thyself some great defect and want of faith, pray unto god earnestly, that he will vouchfafe to increase it. Mark. 9.24. The father of the child crying with tears, said, Lord, I believe, help mine unbelief. If thou canst not do this thyself, use the aid of the faithful, which may by their faith carry thee, as men did the sick of the palsy upon their shoulders and laid him before Christ. Mark. 2.3. If thou come not furnished on this manner to the Lords table, thou shalt be adjudged guilty of the body and blood of Christ: as he is guilty of high treason, who doth counterfeit or clip the Prince's coin. 1. Cor. 11.27. He that eateth this bread, and drinketh this cup unworthily, shall be guilty of the body and blood of Christ. But such as feel not themselves penitent, they neither can come to the Lords table without repentance, lest they eat and drink their own damnation, neither must they defer repentance, by which they may come, lest they procure to themselves final destruction. CHAP. 35. Of the degrees of executing God's decree of Election. WE have hitherto declared the outward means, whereby God's decree is executed. Now follow the degrees of executing the same. The degrees are in number two. The love of God, and the declaration of his love. Eph. 1.6. To the praise of the glory of his grace, wherewith he hath made us accepted in his blood. 9 And hath opened unto us the mystery of his will, according to his good pleasure, which he hath purposed in him. God's love is that, whereby God doth freely love all such as are chosen in Christ jesus, though in themselves altogether corrupt. 1. joh. 4. 19 We loved him because he loved us first. Rom. 5.8. God setteth out his love towards us, seeing that, while we were yet sinners, Christ died for us. 10. For if when we were enemies, we were reconciled to God by the death of his son, much more we being reconciled shall be saved by his life. The declaration of god's love is twofold The first, towards infants elected to salvation: the second, towards men of riper years. The declaration of God's love towards infants, is on this manner. Infant's already elected, albeit they in the womb of their mother before they were borne, or presently after, depart this life, they, I say, being after a secret and unspeakable manner by God's spirit engrafted into Christ obtain eternal salvation. 1. Cor. 12. 13. By one spirit we are all baptised into one body, whether Iewes, or Grecians, bond, or free, and have been all made to drink into one spirit. Luk. 1. 35. The Angel answered, and said unto her, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing, which shall be borne of thee, shall be called the son of God. 41. And it came to pass, as Elizabeth heard the salutation of Marie, the babe sprang in her belly, and Elizabeth was filled with the holy Ghost. 64. And his mouth was opened immediately, and his tongue loosed, and he spoke and praised God● 80. And the child grew, & waxed strong in spirit. jere. 1.5. Before I form thee in the womb, I knew thee, and before thou camest out of the womb, I sanctified thee. I call the manner of infant's salvation secret and unspeakable, because I. they want actual faith to receive Christ: for actual faith necessarily presupposeth a knowledge of God's free promise, the which he that believeth, doth apply unto himself: but this, infants cannot any ways possibly perform. And surely if infants should have faith actually, they generally either lo●e it when they come to men's estate, or at least show no signs thereof, both which they could not do, if before they had received actual faith. Nay we see that in those of riper years, there are not so much as the shadows or sparks of faith to be seen, before they be called by the preaching of the Gospel. II. Infants are said to be regenerated only in regard of their internal qualities and inclinations, not in regard of any motions, or actions of the mind, will, or affections. And therefore they want those terrors of conscience, which come before repentance as occasions thereof, in such as are of riper years of discretion. Again, they are not troubled with that conflict and combat betwixt the flesh and the spirit, wherewith those faithful ones that are of more years are marvelously exercised. CHAP. 36. Concerning the first degree of the declaration of God's love. THe declaration of God's love, in those of years of discretion, hath especially four degrees. Rom. 8.30. 1. Cor. 1.30. The first degree, is an effectual calling, whereby a sinner being severed from the world, is entertained into God's family. Eph. 2.17. And came, and preached peace unto you, which were a far off, and to them that were near. 19 Now therefore ye are no more strangers and foreigners, but citizens with the Saints, and of the household of God. Of this there be two parts. The first is, Election, which is a separation of a sinner from the cursed estate of all mankind. joh. 15.19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. The second is, the reciprocal donation or free gift of God the Father, whereby he bestoweth the sinful man to be saved upon Christ, and Christ again actually & most effectually upon that sinful man, so that he may boldly sa●e this thing, namely Christ, both God and man, is mine, and I for my benefit and use enjoy the same. The like we see in wedlock: The husband saith, this woman is my wife, whom her parents have given unto men, so that, she being fully mine, I may both have her, and govern her. Again, the woman may say, this man is mine husband, who hath bestowed himself upon me, & doth cherish me as his wife. Rom. 8.32. He spared not his own son, but gave him for us. Esa. 9.6. Unto us a child is born, & unto us a son is given. joh. 17.2. Thou hast given him power upon all flesh, that he should give eternal life to all them whom thou hast given him. 6. I have declared thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they kept thy word. 7. Now they know that all things, whatsoever thou hast given me, are of thee. joh. 10.29. My father, which gave them me, is greater than all, and none is able to take them out of my father's hands. Hence cometh that admirable union, or conjunction, which is the engraffing of such as are to be saved, into Christ, and their growing up together with him: so that after a peculiar manner, Christ is made the head, and every repentant sinner, a member of his mystical body. joh. 17.20. I pray not for these alone, but for them also which shall believe in me, through their word. 21. That they all may be one, as thou, O father, art in me, and I in thee: even that they may be also one in us. Eph. 2.20. We are members of his body, of his flesh, and of his bones. joh. 25.1. I am that true vine, and my father is the husbandman. 2. Every branch that beareth not fruit in me, he taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. Eph. 2. 20. Built upon the foundation of the Prophets and Apostles, ●hose corner stone is jesus Christ himself. 21. In whom all the building coupled together, groweth unto an holy temple in the Lord. 22. In whom ye are also built together, to be the habitation of God by the spirit. This, albeit it be a most near and real union, yet we must not think, that it, by touching, mixture, or, as it were, by souldring of one soul with another, neither by a bare agreement of the souls among themselves: but by the communion and operation of the same spirit, which being by nature infinite, is of sufficient ability to conjoin those things together, which are of themselves far distant from each other: the like we see in the soul of man, which conjoineth the head with the foot. Eph. 2.22. 2. Pet. 1.4. Whereby most great and precious promises are given unto us, that by them ye should be partakers of the godly nature, in that ye fly the corruption, which is in the world through lust. Phil. 2.1. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, etc. The things united. In this union not our soul alone is united with Christ's soul, or our ●lesh with his flesh: but the whole person of every faithful man, is ●erely conjoined with the whole person of our Saviour Christ God & man. The manner of their union is this. A faithful man first of all and immediately is united to the flesh, or human nature of Christ, & afterward by reason of the humanity, to the Word itself, or divine nature. For salvation and life dependeth on that fullness of the godhead which is in Christ, yet it is not communicated unto us, but in the flesh, and by the flesh of Christ. joh. 6. 5●. Except ye eat the flesh, and drink the blood of the Son of man, ye have no life in you. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. The bond of this union. This union is made by the spirit of God applying Christ unto us: and on our parts by faith receiving Christ jesus offered unto us. And for this cause is it termed a spiritual union. Christ, because he is the head of the faithful, is to be considered as a public man sustaining the person of all the elect. Hence is it that the faithful are ●aid to be crucified with Christ, and with him to die, & to be buried. Rom. 6.4, 5,6, to be quickened. Eph. 2.5. to be raised up, and placed in heaven. v. 6. Col. 3.1. the which is not only in regard of the hope of the faithful, but because they are accepted of God certainly to have done all these things in Christ: even as in Adam's first sin all his posterity afterward was tainted of sin. A member of Christ is diversly distinguished: and is so either before men, or God. Before men they are the members of Christ, who outwardly professing the faith, are charitably reputed by the Church as true members. But such deceiving at length, both themselves and the Church, may be reprobates: & therefore in God's presence they are no more true members, then are the noxious humours in man's body, or a wooden leg or other joint cunningly fastened to another part of the body. Again, members before God, they are such, as either are decreed to be so, or actually are so already. Such as are decreed to be so, are they, who, being elect from all eternity, are either as yet not borne, or not called. joh. 10. 16. Other sheep have I, which are not of this fold: them also must I bring. Actual members of Christ, are either living or dying members. An actual living member of Christ is, every one elected, which being engrafted by faith, and the spirit into Christ, doth feel and show forth the power of Christ in him. An actual dying or decaying member is, every one truly engrafted into Christ, and yet hath no feeling of the power and efficacy of the quickening spirit in him. He is like unto a benumbed leg without sense, which indeed is a part of man's body, and yet receiveth no nourishment: such are those faithful ones, who for a time do faint and are overcome under the heavy burden of temptations, and their sins: such are also those excommunicate persons, who in regard of their engraffing are true members, howsoever in regard of the external communion with the Church, and efficacy of the spirit, they are not members, till such time as they being touched with repentance, do begin as it were, to live again. God executeth this effectual calling by certain means. The first, is the saving hearing of the word of God, a Ezech. 16.6. When I passed by thee, I saw thee polluted in thine own blood, and I said unto thee, when thou wast in thy blood, thou shalt live. Esai 55.1. H●, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: come● I say, and buy wine and milk without silver, and without money. joh. 1.12. As many as received him, to them he gave this privilege, that they should become the sons of God: namely, to them which believed in his name. which is, when the said word outwardly is preached, to such an one as is both dead in his sins, and doth not so much as dream of his salvation. b Rom. 7.7. I knew not sin but by the Law: for I had not known lust, except the Law had said, Thou shalt not lust. And first of all, the Law showing a man his sin, and the punishment thereof, which is eternal death: afterward the Gospel, showing salvation by Christ jesus, to such as believe. c 1. joh. 2.27. But the anointing, which ye received of him, dwelleth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is true, and is not lying, and, as it is taught you, ye shall abide in him. And inwardly the eyes of the mind are enlightened, d Act. 16.14. A certain woman named Lydia, a seller of purple, of the city of the T●yatirians, a worshipper of God, heard us, whose heart God opened, that she attended to the things that Paul spoke. Psalm 40. v. 6. Thou art not delighted with sacrifice and burnt offerings, but mine ears hast thou opened. joh. 6.44. No man can come unto me, except the Father which hath sent me, draw him: and I will raise him up at the last day. Esai 54.6. The Lord hath called thee, being as a woman forsaken, and as a young wife, when thou wast refused, saith the Lord. the heart and ears opened that he may see, hear, and understand the preaching of the word of God. The second, is the mollifying of the heart, the which must be bruised in pieces, that it may be fit to receive Gods saving grace offered unto it. Ezech. 11. 19 I will give them one heart, and I will put a new spirit within their bowels. And I will take the stony heart out of their bodies, and will give them an heart of flesh. There are for the bruising of this stony heart, four principal hammers. The first, is the knowledge of the law of God. The second, is the knowledge of sin, both original, and actual, and what punishment is due unto them. The third, is compunction, or pricking of the heart, namely, a sense and feeling of the wrath of God for the same sins. The fourth, is an holy desperation of a man's own power, in the obtaining of eternal life. Act. 2.37. When they heard these things, they were pricked in heart, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? 38. Peter said unto them, Repent, and be baptised every one of you in the name of jesus into the remission of sins, and ye shall receive the gift of the holy Ghost. Luk. 15.17. Then he came to himself, and said, How many hired servants at my fathers have bread enough, and I die for hunger? 18. I will rise, and go to my father, and say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants, etc. Matth. 15. 24. He answered, and said, I am not sent, but to the lost sheep of Israel. The third, is faith, which is a miraculous and supernatural faculty of the heart, apprehending Christ jesus, being applied by the operation of the holy Ghost, and receiving him to itself. joh. 1.1,2,6.35. jesus said unto them, I am the bread of life, he that cometh unto me shall never hunger: and he that believeth in me, shall never thirst. Rom. 9.30. What shall we say then? the Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of faith. Christ is received, when every several person doth particularly apply unto himself, Christ with his merits, by an inward persuasion of the heart, which cometh none other way, but by the effectual certificate by the holy Ghost concerning the mercy of God in Christ jesus. 1. Cor. 2.12. We have received, not the spirit of the world, but the spirit which is of GOD, that we might know the things that are given to us of GOD. Ezech. 12.10. I will pour the spirit of grace upon the house of David, and upon the inhabitants of jerusalem: and they shall look unto me, whom they have wounded. Rom. 8.16. His spirit beareth witness to our spirit, that we are the sons of God. Eph. 1.13. In whom also ye have trust, after that ye heard the word of truth, even the Gospel of your salvation, wherein also after that ye believed, ye were sealed with the holy spirit of promise. 2. Cor. 1.22. In the work of faith, there are four degrees, or motions of the heart, linked and united together, and are worthy the consideration of every Christian. The first, is knowledge of the Gospel, by the illumination of god's spirit. Esay 53.11. By his knowledge shall my servant justify many. joh. 7.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ. To this, in such as are truly humbled, is annexed a serious meditation of the promises in the Gospel, stirred up by the sensible feeling of their own beggary. And after the foresaid knowledge in all such as are enlightened, cometh a general faith, whereby they subscribe to the truth of the Gospel. Heb. 4.2. Unto us was the Gospel preached, as also unto them: but the word that they heard profited not them, because it was not mixed with faith in those that heard it. 1. Tim. 1.19. Having faith and a good conscience, which some have put away, and as concerning the faith, have made shipwreck. 1. Tim. 2.4. Who will that all men should be saved, and come unto the knowledge of the truth. This knowledge if it be more full and perfect, is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the full assurance of understanding. Col. 2.2. That their hearts might be comforted, and they knit together in love, and in all riches, of the full assurance of understanding, to know the mystery of God, even the father, and of Christ. Rom. 14.14. I know, and am persuaded through the Lord jesus, that there is nothing unclean of itself. Luk. 1.1. For as much as many have taken in hand to set forth the story of those things, whereof we are fully persuaded. 1. Thes. 1.5. Our gospel was unto you, not in word only, but also in power, and in the holy Ghost, and in much assurance. The second, is hope of pardon, whereby a sinner, albeit he yet feeleth not that his sins are certainly pardoned, yet he be believeth that they are pardonable. Luk. 15.18. I will go unto him father, and say, Father, I have sinned against heaven and against thee, and am no more worthy to be called thy son, make me as one of thy hired servants. The third, is an hungering and thirsting after that grace which is offered to him in Christ jesus, as a man hungereth and thirsteth after meat and drink. joh. 6.35. and 7.37. Reu. 21.6. And he said unto me, It is done. I am A and Ω, the beginning and the end, I will give to him that is a thirst of the well of the water of life freely. Matth. 5.6. Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. The fourth, is the approaching to the throne of Grace, that there flying from the terror of the Law, he may take hold of Christ and find favour with God. Heb. 4.16. Let us therefore go boldly to the throne of grace, that we may receive mercy, and find grace to help in time of need. This approaching hath two parts. The first, is an humble confession of our sins before God particularly, if they be known sins; and generally, if unknown: this done, the Lord forthwith remitteth all our sins. Psalm. 32.5. I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Selah. 2. Sam. 12. 13. David said to Nathan, I have sinned against the Lord: wherefore Nathan said to David, The Lord hath taken away thy sin, thou shalt not die. Luk. 15.19. The second, is the craving pardon of some sins, with unspeakable sighs, and in perseverance. Luk. 15.21. Act. 8.22. Repent of this wickedness, and pray God, that if it be possible, the thought of thine heart may be forgiven thee. Rom. 8. 26. The spirit helpeth our infirmities: for we know not what to pray as we ought: but the spirit itself maketh request for us, with sighs which cannot be expressed. Hos. 14.2,3. O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity: Take unto you words, and turn to the Lord, and say to him: take away all iniquity, and receive us graciously. The fifth arising of the former, is an especial persuasion imprinted in the heart by the holy Ghost, whereby every faithful man doth particularly apply unto himself those promises which are made in the Gospel. Matth. 9.2. They brought unto him a man sick of the palsy: and when jesus saw their faith, he said unto the sick of the palsy, Son, be of good comfort, thy sins are forgiven thee. Mat. 15.28. O woman, great is thy faith, be it unto thee as thou desirest. Gal. 2.20. I live, yet not I now, but Christ liveth in me: and in that I now live in the flesh, I live by the faith of the son of God, who hath loved me, and given himself for me. This persuasion is, & aught to be in every one, even before he have any experience of God's mercies. Mat. 15.22. A woman, a Canaanite, came out of the same coasts, and cried, saying unto him, Have mercy on me, O Lord, the son of David, my daughter is miserably vexed with a devil, etc. 23,24,25,26,27. joh. 20.29. jesus said unto him, Thomas, because thou hast seen me, thou believest: blessed are they which have not seen, and have believed. Hebr. 11. 1. Faith is the ground of things hoped for, and the evidence of things which are not seen. In philosophy we first see a thing true by experience, and afterward give our assent unto it: as in natural philosophy; I am persuaded that such a water is hot, because when I put mine hand into it, I perceive by experience an hot quality. But in the practice of faith it is quite contrary. For first, we must consent to the word of God, resisting all doubt and diffidence, and afterward will an experience, and feeling of comfort follow. 2. Chron. 20.20. Put your trust in the Lord your God, and ye shall be assured; believe his Prophets, and ye shall prosper. They therefore do very ill, who are still in a doubt of their salvation, because as yet, they feel not in themselves, especial motions of God's spirit. Thus much concerning the way which God useth in begetting of faith. There are beside this, two notable degrees of faith. The one is, the lowest, and as I may speak, the positive degree: the other is the highest, or superlative. The lowest degree of faith, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little or weak faith, like a grain of mustard seed, or smoking flax, which can neither give out heat nor flame, but only smoke. Math. 8.25. His Disciples awaked him, saying, Save, master, we perish. 26. And he said unto them, Why are ye fearful, O ye of little faith. Math. 7.20. If ye have faith as much as a grain of mustard seed, ye shall say unto the mountain, Move, and it shall remove. Esay 42.3. The smoking flax shall he not quench. Faith is then said to be weak and feeble, when as, of those five degrees above mentioned, either the first, which is knowledge, or the fifth, which is, application of the promises, is very feeble, the rest remaining strong. Rom. 14.2. One believeth that he may eat all things, and another which is weak, eateth herbs. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him which eateth: for God hath received him. The Apostles although they believed, that Christ was the Son of the living God: yet they were ignorant of his death and his resurrection. Matth. 16. 16. joh. 6.69. Matth. 17. 22. Luk. 9.49. They understood not that word: for it was hid from them, so that they could not perceive it. Act. 1.6. They asked him, saying, Lord, wilt thou restore at this time the kingdom of Israel? For the better knowledge of this kind of faith, we must observe these two rules. I. A serious desire to believe, and an endeavour to obtain God's favour, is the head of faith Mat 5.6. Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. Reu. 21.6. I will give to him that it is a thirst, of the well of the water of life freely. Psal. 145.19. He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. For in such as begin to believe and to be renewed, the mind will lie not idle, but being moved by the holy ghost, strive with doubtfulness and distrust, & endeavour to put their assent to the sweet promises made in the Gospel, and firmly to apply the same to themselves, and in the sense of their weakness, desire assistance from above, and thus faith is bestowed. II. God doth not despise the least spark of faith, if so be, it, by little and little, do increase, and men use the means to increase the same. Luk. 17.5. The Apostles said unto the Lord, increase our faith. 6. And the Lord said, If ye had faith as much as a grain of mustard seed, and should say unto this mulberry tree, Pluck thyself up by the roots, and plant thyself in the sea, it should even obey you. Man must therefore stir up his faith, by meditation of God's word, serious prayers, and other exercises belonging unto faith. The highest degree of faith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full assurance, which is not only certain and true but also a full persuasion of the heart, whereby a Christian much more firmly taking hold on Christ jesus, maketh full and resolute account that God loveth him, and that he will give to him by name, Christ, and all his graces pertaining to eternal life, Rom. 4.20. Neither did be doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God. 21. Being fully assured that he, which had promised, was able also to do it. Rom. 8.38. I am persuaded, that neither life, nor death, etc. can separate us from the love of God which is in Christ jesus. 1. Sam. 17.36. Thy servant slew both the lion and the bear: therefore this uncircumcised Philistim shall be as one of them, seeing he hath railed on the host of the living God. Psal. 23.6. Doubtless, kindness and mercy shall follow me all the days of my life. Conferred with v. 1,2,3,4. Man cometh to this high degree, after the sense, observation, & long experience of God's favour and love. Quest. Whether is justifying faith commanded in the law? Answer. It is commanded in the law of faith, namely, the Gospel, but not in the law of works, that is, in the moral law. Rom. 3.27. the reasons are these: I. That which the law revealeth not, that it commandeth not: but the law is so far from revealing justifying faith, that it never knew it. II. Adam had fully before his fall written in his heart the moral law, yet had he not justifying faith, which apprehendeth Christ. Object. I. Incredulity is condemned by the law. Answer. That incredulity which is toward God, is condemned in the law, but that incredulity which is against the Messiah Christ jesus, is condemned by the Gospel. For as by the Gospels not by the law, incredulity in the Son as Mediator, appeareth to be a sin: so likewise not by the law is incredulity in the Messiah condemned, but by the Gospel, which commandeth us to hear him and to believe in him. Mat. 17.5. 1. joh. 3.23. Thus it is plain that this sin, not to believe in Christ, is expressly and distinctly made manifest, and condemned by the Gospel. And albeit the knowledge of sin be by the law, yet not every thing which doth reprove, and declare some sin, is the law of works or belongeth thereto. Object. II. But ceremonies belong to the decalogue. Answer. Ceremonies may be as examples referred to the decalogue, but indeed they are appendants to the Gospel. CHAP. 37. Concerning the second degree of the declaration of God's love. THe second degree, is justification, whereby such as believe, are accounted just before God, through the obedience of Christ jesus. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin: that we should be made the righteousness of God in him. 1. Cor. 1.30. Rom. 5.19. As by one man's disobedience many were made sinners, so by the obedience of one (that is, jesus Christ, v. 17.) shall many also be made righteous. Quest. Whether did Christ perform full obedience to the law, for us men alone, or for himself also. Answer. I. Not for himself, as some not rightly would have him: for the flesh of Christ being hypostatically united to the Word, and so in itself fully sanctified, was even from the first moment of conception, most worthy to be blessed with eternal life. Therefore by all that obedience which he performed after his conception, Christ, he merited nothing for himself. II. For us, namely, for the faithful, he fulfilled all the righteousness of the law: and hence is it that he is called the end of the law unto righteousness to every one that believeth. Rom. 10. Here may be objected: I. Christ as he is man, is bound to perform obedience to the law for himself. Answer. He is not bound by nature, but of his own accord: for he was not a bare man, but God and man. And albeit Christ did neither suffer nor fulfil the law, but in that flesh which he took upon him; yet by reason of the hypostatical union, this his passion and obedience hath respect unto the whole person, considered as God and man, and therefore his obedience was not due on his part, and so was without merit to himself: yea, in that the flesh of Christ is united to the person of the Word, and so exalted in dignity and sanctity above all Angels, it may seem to be exempted from this natural obligation of performing the law. II. If then Christ performed the law for us, we are no more now bounden to the observance of the same: as we do not undergo eternal punishments for our sins, the which Christ in his person did bear upon the cross. Answer. If we keep the same respect of performing obedience to the law, the consequence is very true, otherwise it is not so: for Christ performed obedience to the law for us, as it is the satisfaction of the law: but the faithful they are bounden to obedience, not as it is satisfactory, but as it is a document of faith, and a testimony of their gratitude towards God, or a means to edify their neighbours: even as Christ suffering punishments for our sins, we also suffer punishments as they are either trials, or chastisements unto us. III. The law and justice of God doth not together exact both, namely, obedience, and punishment. Answer. In man's perfect estate, the justice of God requireth only obedience: but in his estate corrupted, he requireth both obedience, and punishment. Punishment, as the law is violated: obedience, that legal justice may be performed. Gal. 3.10. It is therefore plain, that not only Christ's passion, but also his legal obedience, is our righteousness before God. justification hath two parts: Remission of sins, and imputation of Christ's righteousness. Remission of sins, is that part of justification, whereby he that believeth, is freed from the guilt and punishment of sin, by the merits of the passion of Christ. Coloss. 1.21,22. You hath he now reconciled in the body of his flesh through death to make you holy, and unblamable, and without fault in his sight. 1. Pet. 2.24. Who, in his own flesh, bore our sins in his body, on the tree, that we being delivered from sin, should live in righteousness, by whose stripes ye are healed. Imputation of righteousness, is the other part of justification, whereby such as believe, having the guilt of their sins covered, are accounted just in the sight of God, through Christ's righteousness. 2. Cor. 5.21. Psal. 32.1. Blessed is he whose wickedness is forgiven, and whose sin is covered. Rom. 4. the whole chapter, where the Apostle repeateth imputation eleven times. Philip. 3.9. I have counted all things loss, and do judge them to be damage, that I might win Christ, and might be f●●●d in him, that is, not having mine own righteousness, which is by the law, but that which is through the faith of Christ, even the righteousness which is of God through faith. The form of justification, is, as it were, a kind of translation of the believers sins unto Christ, and again Christ's righteousness unto the believer, by means of Gods divine imputation. As is apparent in this picture falling. This obedience of Christ, is called the Righteousness of God, and of Christ. Of God, I. not because it is in God, but of God: for it taketh all the power and merit it hath from the deity of the Son: whence it is that jeremy saith, jehovah our Righteousness. II. God doth only accept of it for us, because that alone maketh us boldly to approach unto God's throne of grace, that we may have pardon for our sins, and be received to eternal life. It is also called the Righteousness of Christ, because being out of us, it is in the humanity of Christ as in a subject. Object. I. No man is made just by another man's justice. Answer. This justice is both an others, and ours also. another, because it is in Christ as in a subject: ours, because by means of the forenamed union, Christ with all his benefits is made ours. Object. II. The ancient fathers never dreamt of this imputative justice, and it may seem too of no greater continuance than fifty years. Ans. This is both false, & impious to affirm. August. 3. Tract. upon john, saith, All such as are justified by Christ, are just not in themselves, but in him. Barnard in his sermon (ad milites templi cap: 11.) Mors in Christi morte fugatur, & Christi justitia nobis imputatur: that is, Death in Christ his death is put to flight, and the justice of Christ is imputed unto us. And in his 62. sermon v●on the Canticles: Where is there any rest (saith he) but in the wounds of our Saviour? I will further sing, but what? mine own justice? nay, O Lord, I will remember thy justice alone: for that is also my justice. For thou wast made of God unto me justice: But should I fear, whether that one justice would suffice two? nay it is not a short cloak that is not able to cover a couple. Thy justice is justice for evermore, and will both cover thee and me, it is largely large and eternal justice: and in me it covereth the multitude of my sins, etc. August. lib. de Spiritu & litera cap. 9 & 26. We must understand this saying so. The doers of the Law shall be justified, that we may know, that there are no doers of the law but such as are justified, so that they are not first doers of the law, and then justified, but first justified, and then doers of the law. So it is said they shall be justified, as if it should be said, they shall be reputed just and accounted just. justification hath annexed unto it Adoption, whereby all such as are predestinate to be adopted, receive power, to be actually accounted the sons of God by Christ. Eph. 1. 5. Who hath predestinate us, to be adopted through jesus Christ, unto himself, according to the good pleasure of his will. By means of adoption, God hath bestowed many notable privileges upon his children. I. They are the Lords heirs apparent. Rom. 8.17. If we be children, we be also heirs, even the heirs of God. II. They are fellow heirs with Christ, yea kings. Rom. 8. 17. Rev. 1.6. And made us Kings and Priests, even to God his Father. III. All their afflictions, yea even their wants, and offences, are turned to trials or fatherly chastisements, inflicted upon them for their good. Rom. 8.28. We know that all things work together for the best, unto them that love God. 36. It is written, for thy sake are we killed all the day long: we are counted as sheep for the slaughter. 37. Nevertheless, in all these things, we are more than conquerors through him that loved us. Psal. 89.32. I will visit their transgressions with the rod, and their iniquity with strokes. 33. Yet my loving kindness will I not take from him. 2. Cor. 12.7. There was given unto me a prick in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. 2. Sam. 7. 14. I will be to him a father, and he shall be to me a son: and if he sin, I will chasten him with the rod of men, and with the plagues of the children of men. IV. They have dominion over all creatures, yet so, as that in this life they have only right to the thing; but after this life also in the same. Whence it is apparent, that the faithful alone have the true use of the Lords goods, I. because their persons are in Christ acceptable unto him, in whom also they have restitution made unto them of those goods which they lost in Adam, that they may with a good conscience use them. II. They use them with thanksgiving to their ends appointed by God. 1. Cor. 3.22,23. Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things present, or things to come, even all are yours. Heb. 2.7. Thou madest him little inferior to the Angels, thou crownedst him with glory and honour, and hast set him above the works of thine hands. 8. Thou hast put all things in subjection under his feet. Last of all, they may have the Angels as ministering spirits attending upon them for their good. Hebr. 1.14. Are they not all ministering spirits, sent forth to minister for their sakes which shall be heirs of salvation? Psal. 34.7. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. CHAP. 38. Concerning the third degree of the declaration of God's love. THe third degree, is Sanctification, whereby such as believe, being delivered from the tyranny of sin, are by little and little renewed in holiness and righteousness. 1. joh. 3.9. Whosoever is borne of God, sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of God. Rom. 8.1. There is no condemnation to those which are in Christ jesus, which walk not after the flesh but after the spirit. Sanctification hath two parts: Mortification, and Vivification. The mortification of ●inne, is the first part of sanctification, whereby the power of sin is abated, and crucified in the faithful. Rom. 6.2. How shall we that are dead to sin, live yet therein? 3. Know ye not that all we which have been baptised into jesus Christ, have been baptised into his death? 4. We are buried then with him by baptism into his death, that like as Christ was raised up from the dead, by the glory of the father, so we also should walk in newness of life. Eccles. 5.6, 7, 11, 12, 13. Galat. 5.24. They which are Christ's ha●e crucified the flesh, with the affections and lusts thereof. The means that work mortification, is the death & burial of Christ, from whence, sin being by it at the first nipped in the head, proceedeth such a virtue, as doth both keep under the strength that it cannot break out as it would, and in man, as it were in a grave, doth cause it to die and eke putrify. Rom. 6.6. Our old man is crucified with him, that the body of sin might be destroyed. The power of Christ his death, is a certain power issuing into his humanity, suffering, and dying, from his deity; whereby he did; in the ●ame his humanity, both concerning the guilt, and also the punishment, vanquish our sin, imputed unto him, being our surety: that in like sort, he, in us his members, might by the same power abolish the corruption of sin. Vivification, is the second part of sanctification: whereby inherent holiness being begun, is still augmented and enlarged. First, we receive the fi●st fruits of the spirit, than a continual increase of them. Eph. 4.23. Be renewed in the spirit of your mind. 24. And put on the new man which after God is created in righteousness, and true holiness. Eph. 2. 1. And you, hath he quickened, that were dead in trespasses and sins. Gal. 2. 20. Thus I live, yet not I now, but Christ in me: and in that I now live by the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me. Rom. 8.23. We which have the first fruits of the spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our bodies. 1. Cor. 15.45. The first man Adam was made a living soul, ●nd the second man Adam was made a quickening spirit. The efficient cause of them both is the holy Ghost, who doth by his divine power convey himself into the believers hearts, and in them, by applying the power of Christ his death; and resurrection, createth holiness. job 3●. 24, 25. Rom. 8.9. Now ye are not in the flesh, but in the spirit, because the spirit of God dwelleth in you: but if any man have not the spirit of Christ, the same is not his. 11. But if the spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. The preservative of vivification, is a virtue derived from Christ's resurrection, to those that are quickened, which maketh them to rise up to newness of life. Philip. 3.10. That I may know him, and the virtue of his resurrection. The power of Christ's resurrection is that, whereby he ●irst, did in his own ●lesh, as conqueror over death and sin, begin to live with God, and to be exalted above every name: and then by it, he, in his members, sin being d●ad and buried, doth cause in them a study and purpose to live according to the will of God. Furthermore, this inherent holiness is to be distinguished into parts, according to the several faculties of the body & soul of man. 1. Th. 5.23. The very God of peace sanctify you throughout: And I pray God, that your whole spirit, soul, and body may be kept blameless, unto the coming of our Lord jesus Christ. I. The holiness or renewing of the mind, which is the illumination thereof, to the knowledge of the will of God. Coloss. 1.9. We cease not to pray for you, and to desire that ye might be fully filled with knowledge of his will, in all wisdom and spiritual understanding. 1. Cor. 12.8. To one is given by the spirit, the speech of wisdom, to an other the speech of knowledge, by the same spirit. Illumination, is either spiritual understanding, or spiritual wisdom. Spiritual understanding, is an illumination of the mind, whereby it acknowledgeth the known truth of the word of God. Spiritual wisdom, is also an illumination of the mind, whereby the same truth, is applied to the good ordering of particular both things and actions, as person, place, and time require. These two, have these effects, which follow. I. To discern between good and evil. Heb. 5.14. Strong meat belongeth to them that are of age, which through long custom have their exercised to discern both good and evil. Phil. 10.1. That we may discern things that differ one from an other. II. To discern of spirits. 1. joh. 4.1. dearly beloved, believe not every spirit, but try the spirits whether they are of God. 1. Thess. 5.21. Try all things, and keep that which is good. Act. 17.11. There were more noble men, than they which were at Thessalonica, which received the word with all readiness, and searched the Scriptures daily, whether these things were so. III. To meditate upon the word and works of God. Psal. 1.2. But his delight is in the Law of God, and in that Law doth exercise himself day and night. Psal. 119.15. I will meditate in thy precepts, and consider thy ways. Psal. 107. the whole psalm. IV. To discern and acknowledge man's own inward blindness. Psal. 119.33. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end●. 28. Open mine eyes, that I may see the wonders of thy Law. II. The sanctity of the memory, is an ability to keep a good thing, when it is offered to the mind, and as need serveth, to remember it. Psal. 119.11. I have hid thy promise in mine heart, that I might not sin against thee. Psal. 16.7. I will praise the Lord who hath given me counsel: my reins also teach me in the nights. Luk. 2.51. His mother kept all these things in her heart. III. The sanctity of conscience, which is a grace of God, whereby a man's conscience excuseth him for all sins, after they are forgiven him in Christ, as also of his upright walking in the whole course of his life. 1. Tim. 1.19. Having faith and a good conscience, which some having put away, etc. 1. Cor. 4.4. I know nothing by myself: yet am I not thereby justified. Act. 23. 1. Paul said, I have in all good conscience, served God until this day. Act. 24.16. I endeavour myself to have alway a clear conscience, toward God and toward men. Psal. 26. 1, 2, 3. judge me, O Lord, for I have walked in mine innocency, my trust hath been also in the Lord: therefore shall I not slide. Prove me, O Lord, and try me, examine my reins and mine heart. For thy loving kindness is before mine eyes, therefore have I walked in thy truth. Hence, in all godly men ariseth the inward peace of God, and the outward alacrity in the countenance. Phil. 4.7. The peace of God which passeth all understanding, shall preserve your hearts and minds in jesus Christ. Prov. 28.1. The wicked flee, when none pursueth: but the righteous are bold as a Lyon. IV. Sanctity of will, whereby man beginneth to will that which is good, and to refuse the contrary. Therefore in this estate, the will is partly freed from bondage, partly in bondage to sin. Phil. 2. 13. It is God which worketh in you, both the will and the deed, even of his own pleasure. Rom. 7. 18. I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I find no means to perform that which is good, etc. v. 19, 20, 21, 22. V. Sanctity of affections, is the right moving of them. 1. Thess. 5. 23. Rom. 7.24. Affections of most especial note, are these: I. Hope, whereby men with sigh, look for the accomplishing of their redemption. Rom. 8.23. This hope, when it is once strong and lively, hath also her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, full assurance, as faith hath. Heb. 6.11. And we desire that every one of you show the same diligence, to the full assurance of hope unto the end. 1. Pet. 1.3, Blessed be God, even the Father of our Lord jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead. II. Fear of offending God, because of his mercy, 1. Pet. 1.17. If ye call him father, which without respect of person, judgeth according to every man's work, pass the time of your dwelling here in fear. Psal. 103.4. There is mercy with thee, that thou mayst be feared. III. A base account of all worldly things, in respect of Christ jesus. Phil. 3. 7. But the things that were advantage to me, I accounted loss for Christ's sake. 8. Yea doubtless, I think all things but loss, for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be ●o●●g, that I might win Christ. IV. The love of God in Christ, which is like unto death, and as a fire that cannot be quenched. Cant. 8.6. Love is strong as death, jealousy is cruel as the grave, the coals thereof are fire coals, and a vehement flame. V. A fervent zeal to God's glory. Rom. 9.3. I would wish myself to be separate from Christ, for my brethren, that are my kinsmen, according to the flesh. VI An anguish of mind for our own sins and others also. Psal. 119. 1●6. Mine eyes gush out with tears, because men keep not thy law. 2. Pet. 2.7. And delivered just Lot, being vexed with the uncleanly conversation of the wicked. 8. For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds. VII. Exceeding great joy in the holy Ghost. Rom. 14.17. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost. VI Sanctity of body, whereby it is a sit instrument for the soul to accomplish that which is good. Rom. 6.19. As ye have given your members servants to uncleanness, and to iniquity, to commit iniquity: so now give your members servants unto righteousness in holiness. CHAP. 39 Of Repentance and the fruits thereof. FRom sanctification, Repentance is derived, because no man can earnestly repent, except he, denying himself, do hate sin, even from his heart, and embrace righteousness. This no man either will, or can perform, but such an one as is in the sight of God regenerated and justified, and endued with true faith. Therefore albeit in such as are converted, repentance doth first manifest itself, yet regarding the order of nature, it followeth both faith and sanctification. Hence also is it evident that this repentance, legal contrition being some occasion, and, as it were, a preparation to true conversion, is begotten by the preaching of the Gospel. Repentance is, when a sinner turneth unto the Lord. Act. 26.20. He showed first unto them of Damascus, and at jerusalem, and through all the coasts of judea, and then to the Gentiles, that they should repent and turn to God, and to do works worthy amendment of life. 1. joh. 3.3. Every man that hath this hope in him, purgeth himself, as he is pure. This is performed, when as any one, by the instinct of the holy Ghost, doth purpose, will, desire, and endeavour to relinquish his former sins, and to become a new man. Psal. 119.112. I have applied my heart to fulfil thy statutes alway, even unto the end. 1. joh. 3.3. Act. 11.23. Who when he was come, and had seen the grace of God, was glad, and exhorted all, that with purpose of heart, they would clean unto the Lord. The fruit of Repentance is, a Christian conversation, wherein are brought forth fruits worthy amendment of life. Matth. 3.8. Bring ye therefore forth fruits worthy of repentance. A Christian conversation, is such a course of life, whereby we, following Christ's example, do by him, perform new obedience to God. Math. 11.29. Take my yoke on you, and learn of me, that am meek and lowly in heart: and ye shall find rest unto your souls. 1. Pet. 4.1. For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin. 1. Pet. 2.21. For hereunto are ye called, for Christ also suffered for us, leaving us an ensample that we should follow his steps. 1. Pet. 3.10, 11. If any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him eschew evil and do good, let him seek peace and follow after it. There are two parts of new obedience: the denial of ourselves, and the profession of Christ. Math. 16.24. If any man will follow me, let him forsake himself, take up his cross, and follow me. The denial of ourselves, consisteth partly in Christian warfare, partly in the patient bearing of affliction. CHAP. 40. Of Christian warfare. CHristian warfare, is concerning the right way of fight in the spiritual battle. The parts thereof, are the preparation to battle, and the combat itself. To the preparation, we must use the complete armour of God. Eph. 6.13. For this cause, take unto you the whole armour of God, that ye may be able to resist in the evil day, and having finished all things, stand fast. The parts hereof, are especially six. I. Truth. II. justice. III. evangelical obedience. IV. Faith. V. The word of God. VI Continual and fervent prayer with watching. Eph. 6.14. Stand therefore, and your loins girded about with verity, and having on the breastplate of righteousness. 15. And your feet shod with the preparation of the Gospel of peace. 16. Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. 17. And take the helmet of salvation, and the sword of the spirit, which is the word of God. 18. And pray always with all manner prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication for all Saints. 1. Pet. 5.8. Be sober, and watch: for your adversary the devil, as a roaring lion, walketh about seeking whom he may devour. The combat, is a mutual conflict of them that fight spiritually. The warriors, are the tempter and the Christian soldier. Ephes. 6.12. For we werestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in high places. The Tempter, is the prince, or his helpers. The prince, is Satan and his angels, which are spiritual wickednesses, in high things. His helpers are the flesh and the world. The conflict of all these, is temptation, whereby man is provoked to commit such wickedness, as is hurtful to the salvation of his soul. 1. Pet. 2.11. Dear beloved, I beseech you, as strangers and pilgrims abstain from fleshly lusts, which fight against the soul. In the Soldier, two things are to be considered: his resisting and his fall. Resistance is an action, whereby the soldier doth withstand temptation, through grace working inwardly in him. 1. joh. 2.14. I write unto you babes, because ye have known the father: I have written to you fathers, because ye have known him that is from the beginning: I have written to you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked. 1. Pet. 5.8. Eph. 6.16. Psal. 91.13. Thou shalt walk upon the lion and asp: the young lion and the dragon shalt thou tread under feet. To confirm this, these preservatives which follow, are very necessary. I. When thou art tempted to sin, do not only abstain from it, but earnestly love and follow after the contrary. joh. 8.44. II. Never yield or consent to Satan's words, whether he speak the truth, accuse falsely, or flatter dissemblingly. joh. 8.44. Ye are of your father the devil, and the lusts of your father ye will do: he hath been 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 own: for he is a liar and the father thereof. Mark. 1.24. And cried with a loud voice, and said, What have I to do with thee, jesus, the son of the most high God. And jesus said, Hold thy peace and come out of him. Act. 16.17. She followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation, etc. August. Serm. 241. III. One temptation is to be looked for after another, and then especially, when our enemy after he hath set his snares, is at rest: for the devil never maketh an end of his malice. 1. Pet. 5.8. The fall is, whereby the soldier through infirmity fainteth, being subdued by the power of the enemy. Gal. 6.1. Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. To this appertaineth the spiritual remedy. A remedy, is a thing having aptness to restore him which is fallen to his former estate. Gal. 6.1. And here two things must always be thought on. I. If there be a willing mind, every 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 man hath, & not according to that he hath not II. In all these things, whosoever will lead a godly life in Christ, the power of God is to be made perfect through their infirmity. 2. Cor. 12.9. And he said unto me, My grace is sufficient for thee, for my power is made perfect through weakness: very gladly therefore will I rejoice rather in mine infirmities, that the power of God may dwell in me. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish for Christ's sake, for when I am weak, then am I strong. CHAP. 41. Of the first Assault. ASsaults are threefold. The first is, about the Christian man's effectual calling. The temptation is, the enterprise of the devil to blindfold man's mind, and to harden his heart, lest the word of GOD should work in him to salvation. Matth. 13.4. And as he sowed, some fell by the way side, and the fowls came and devoured them up. 5. And some fell upon stony ground, where they had not much earth, and anon they sprang up, because they had no depth of earth. 6. And when the Sun rose up, they were parched, and for lack of rooting withered away. 7. And some fell among thorns, and the thorns sprung up and choked them. 19 Whensoever a man heareth the word of the kingdom, and understandeth it not, the evil one cometh, and catcheth away that which was sown in his heart: and this is he which hath received the seed by the way side. A resistance in those that are called, is wrought by the spirit of God, that causeth men to lend their ears to hear, and doth engraff the word in their hearts, that the immortal seed of regeneration may spring in them. Psal. 40.6. joh. 6.44. Act. 16.14. jam. 1. 21. Wherefore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. 1. Pet. 1.22. Seeing your souls are purified in obeying the truth through the spirit, to love brotherly without feigning, love one another with a pure heart fervently. 1. joh. 3.9. Whosoever is borne of god sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of god. A resistance in those that are to be called, is when in a sincere heart they do join the word which they have heard, with faith. Luk. 8.15. But that which fell in good ground, are they which with an honest and good heart, hear the word and keep it, and bring forth fruit with patience. Heb. 4.2. Here are certain preservatives to be noted. I. Premeditation of the power and use of the word. Eccles. 4.17. Take heed to thy feet, when thou interest into the house of the Lord, and be more near to hear then to give the sacrifice of fools: for they know not that they do evil. Chap. 5.1. Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before god: for God is in the heaven, and thou art on the earth: therefore let thy words be few. II. Diligent attention of the mind. Act. 16.14. III. An hungering desire of the heart. joh. 7.37. Now in the last and great day of the feast, jesus stood and cried, saying, If any man thirst, let him come to me and drink. IV. Integrity of life. Psal. 26.6 V. The casting away of evil affections. jam. 1.22. And be ye doers of the word, and not hearers only, deceiving your own souls. VI The inward consent and agreement of the heart with the word preached. Act. 2.37. VII. An hiding of the word in the heart, lest we should sin. Psal. 119.11. I have hid thy word in mine heart, that I might not sin against thee. VIII. A trembling at the presence of God in the assembly of the Church. Esay 66.2. For all these things hath mine hand made, and all these things have been saith the Lord, and to him will I look, even to him that is poor and of a contrite spirit, and trembleth at my words. Act. 10.33. Then sent I for thee immediately, and thou hast well done to come: now therefore are we all here present before God, to hear all things that are commanded thee of God. The fall, is either a coldness in receiving the word, and a neglect thereof, or else a falling into errors. The remedy for this, is subjection, which must be made to the judgement and censure of the brethren and ministers. Revelat. 3.15. I know thy works, that thou art neither cold nor hot: I would thou werest cold or hot. Gal. 6.2.1. Tim. 1.20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they might learn not to blaspheme. CHAP. 42. Of the second Assault. THe second assault, is concerning faith. The temptation, is an illusion which the devil casteth into the hearts of godly men: as when he saith, Thou art not of the number of the elect: thou art not justified: thou hast no faith: thou must certainly be condemned for thy sins. Mat. 4.3. Then came to him the tempter, and said, If thou be the Son of God, command that these stones be made bread. Helps, which the devil abuseth for the strengthening of such illusions, are these: I. Adversity: as dangers, losses, persecutions, jealousy, grievous offences, etc. Psal. 73.12. Lo, these are the wicked, yet prosper they alway, and increase in riches. 13. Certainly, I have cleansed mine heart in vain, & washed mine hands in innocency. job. 13.23. How many are mine iniquities & sins? show me my rebellion and my sin. 24. Wherefore hidest thou thy face, and takest me for thine enemy? 25. Wilt thou break a leaf driven to and fro, and wilt thou pursue the dry stubble? II. The remembrance of sins past. job. 13.26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth. III. A feeling of death even already at hand. The resistance is made by a true faith, applying Christ with all his merits particularly, after this manner. I assuredly believe that I shall not be condemned, but that I am elected, and justified in Christ, and am out of all doubt that all my sins are pardoned. Esai. 53.11. He shall see the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. Rom. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. The preservative, is in temptation, not to behold faith, but the object of faith which is Christ. Philip. 3.12. Not as though I had already attained unto it, either were already perfect: but I follow if that I may comprehend that, for whose sake also I am comprehended of Christ jesus. 13. One thing I do, I forget that which is behind, & endeavour myself to that which is before. 14. And follow hard toward the mark, for the price of the high calling of God in Christ jesus. joh. 3.14. And as Moses lift up the Serpent in the wilderness, so must the son of man be lift up, that he that believeth in him, etc. The falling, is doubtfulness, and distrust of our election, and of God's mercy. Psal. 77.6. I called to remembrance my song in the night: I communed with mine own heart, and my spirit searched diligently. 7. Will the Lord absent himself for ever? and will he show no more favour? 8. Is his mercy clean gone for ever? doth his promise fail for evermore? So David of himself saith, Psal. 22.1. My God, my God, why hast thou forsaken me, and art so far from my health, and from the words of my roaring. The remedy is double. First the operation of the holy spirit stirring up faith & increasing the same. Phil. 1.6. I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ. Luk. 17.5. And the Apostles said unto the Lord, Increase our faith. The second is, an holy meditation, which is manifold. I. That it is the commandment of God that we should believe in Christ. 1. joh. 3.22. This is then his commandment, that we believe in the name of his Son jesus Christ, and love one another, as he gave commandment. II. That the evangelical promises are indefinite, and do exclude no man, unless peradventure any man do exclude himself. Esay. 55. 1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: come, I say, buy wine and milk without silver and without money. Matth. 11.28. Come unto me, all ye that are weary and laden, and I will ease you. joh. 3.15. That whosoever believeth in him should not perish, but have eternal life. Also the Sacraments of Baptism and the Lords Supper, do to every one severally apply indefinite promises, and therefore are very effectual to enforce particular assurance or plerophory of forgiveness of sins. III. That doubtfulness and despair are most grievous sins. IV. That contrary to hope, men must under hope believe with Abraham. Rom. 4.18. Which Abraham above hope believed under hope, that he should be the father of many nations: according to that which was spoken to him, so shall thy seed be. V. That the mercy of God, and the merit of Christ's obedience, being both God and man, are infinite. Esai 54.10. For the mountains shall remove, and the hills shall fall down: but my mercy shall not depart from thee, neither shall my covenant of peace fall away, saith the Lord, that hath compassion on thee. Psal. 103.11. For as high as the heaven is above the earth, so great is his mercy toward them that fear him. 1. joh. 2.1. My babes, these things write I unto you, that ye sin not: and if any man sin, we have an advocate with the Father, jesus Christ the just. 2. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. Psal. 130.7. Let Israel wait on the Lord: for the Lord is mercy, and with him is great redemption. VI That God measureth the obedience due unto him, rather by the affection and desire to obey, then by the act and performance of it. Rom. 8.5. For they that are after the flesh, savour the things of the flesh, but they that are after the spirit, the things of the spirit. 7. Because the wisdom of the flesh, is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom. 7.20. Now if I do that I would not, it is no more I that do it, but the sin that dwells in me. 21. I find then by the law, that when I would do good, evil is present with me. 22. For I delight in the law of God, concerning the inner man. Mal. 3.17. I will spare them, as a man spareth his son, that reverenceth him. VII. When one sin is forgiven, all the rest are remitted also, for remission being given once, without any prescription of time, is given for ever. Rom. 11.29. For the gifts and calling of God are without repentance. Act. 10.43. To him also give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. VIII. That grace and faith are not taken away by falls of infirmity, but thereby are declared and made manifest. Rom. 5.20. Moreover, the law entered thereupon, that the offence should abound: nevertheless, when sin abounded, there grace abounded much more. 2. Cor. 12.7. And lest I should be exalted out of measure, etc. there was given unto me a prick in the flesh, the messenger of Satan to buffet me. 8. For this thing I besought the Lord thrice, that it might depart from me. 9 He said. May grace is sufficient for thee. IX. That all the works of God are by contrary means. 2. Cor. 12.9. My power is made perfect through weakness. CHAP. 43. Of the third Assault. THe third Assault is concerning Sanctification. The tentation, is a provoking to sin, according as the disposition of e●●ry man, and as occasion shall offer itself. 1. Chron. 21.1. And Satan st●●d up against Israel, and provoked David to number Israel. joh. 13.2. And when supper was done, the devil had now put into the heart of judas Iscariot, Simons son, to betray him. In this tentation, the devil doth wonderfully diminish and extenuate those sins, which men are about to commit, partly by objecting closely the mercy of god, and partly by covering or hiding the punishment, which is due for the sin. Then, there are helps to further the devil in this his tentation. First, the flesh which lusteth against the spirit, sometimes by begetting evil motions and affections, and sometimes by overwhelming and oppressing the good intentents and motions. Gal. 5.17. For the flesh lusteth against the spirit, & the spirit against the flesh: and these are contrary one to another, so that ye cannot do the same things that ye would. 19 Moreover, the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. 20. Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies. 21. Envy, murders, drunkenness, gluttony, and such like, whereof I tell you before, as I also have told you before, that they which do such things shall not inherit the kingdom of god. jam. 1.14. But every man is tempted, when he is drawn away by his own concupiscence, and is enticed. Secondly, the world, which bringeth men to disobedience, through pleasure, profit, honour, and evil examples. Eph. 2.3. Among whom we also had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath, as well as others. 1. joh. 2. 16. For all that is in the world, as the lusts of the flesh, and the lust of the eyes, and the pride of life, is not of the father, but is of the world. Resistance, is made by the desire of the spirit, which worketh good motions and affections in the faithful, and driveth forth the evil. Gal. 5.22. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, 23. Meekness, temperancy: against such there is no law. 24. For they that are Christ's, have crucified the flesh, with the affections and the lusts thereof. 26. Let us not be desirous of vain glory, provoking one another, envying one another. The preservatives are these, whereby Men are strengthened in resisting. I. To account no sin, light or small. Gal. 5.9. A little leaven doth leaven the whole lump. Rom. 6.23. For the wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord. II. To avoid all occasions of sin. To these rather agreeth the proverb used of the plague: longè, tardè, citò: that is, aloof, slowly, quickly. 1. Thess. 5.22. Abstain from all appearance of evil. jud. v. 23. And other save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh. III. To accustom thyself to subdue the lesser sins, that at the last, thou mayst also overcome the greater. Rom. 13.4. IV. To apply thyself to thy appointed calling, and alway to be busily occupied about something in the same. V. To oppose the law, the judgements of god, the last judgement, the glorious presence of God, and such like, against the rebellion and looseness of the flesh. Prou. 28.14. Blessed is the man that feareth alway: but he that hardeneth his heart shall fall into evil. Gen. 39.9. There is no man greater in this house than I: neither hath he kept any thing from me, but only thee, because thou art his wife: how then can I do this great wickedness, and so sin against God. Here certain remedies take place. Against unjust anger, or private desire of revenge. Here meditate, I. Injuries; they happen unto us by the Lord's appointment, for our good. 2. Sam. 16. to II. God of his great goodness forgiveth us far more sins, than it is possible for us to forgive men. III. It is the duty of Christian love to forgive others. IV. We must not desire to destroy them, whom Christ hath redeemed by his precious blood. V. We ourselves are in danger of the wrath of God, if we suffer our wrath to burn against our brother. Forgive (saith he) and it shall be forgiven. VI We know not the circumstances of the facts, what the mind was, and purpose of them against whom we swell. Bridles, or external remedies, are these: I. In this we shall imitate the clemency of the Lord, who for a very great season doth often tolerate the wicked. Learn of me, for I am humble and meek. II. There must be a pausing and time of delay, betwixt our anger and the execution of the same. Athenodorus counseled Augustus that he, being angry, should repeat all the letters of the Alphabet, or A B C, before he, against another, did either speak or do any thing. III. To depart out of those places where those are, with whom we are angry. IV. To avoid contention, both in word and in deed. Do nothing through contention. Remedies against those bad desires of riches, and honour, I. God doth even in famine quicken and revive them, which fear him. Psal. 33.18, 19 The eye of the Lord is upon them that fear him, to deliver their souls from death, and to preserve them from famine. II. Godliness is great gain, if the mind of man can be therewith content. 1. Tim. 6.6. III. We do wait & look for the resurrection of the body, and eternal life: therefore we should not take such carking care for this present mortal life. IV. We are servants in our father's house, therefore look what is convenient for us, that will he lovingly bestow upon us. V. The palpable blindness of an ambitious mind, desireth to be set aloft, that he may have the greater downfall: and he feareth to be humbled, lest he should not be exalted. VI Adam when he would needs be checke-mate with God, did bring both himself and his posterity headlong to destruction. VII. He is a very ambitious rob-God, which desireth to take that commendation to himself, which is appropriate only to the Lord. preservatives against the desires of the flesh. I. He that will be Christ's disciple, must every day take up his cross. Luk. 9.23. II. They which are according to the spirit, savour of such things as are according to the spirit. Rom. 8.5. III. We ought to behave ourselves as citizens of the kingdom of heaven. Phil. 3.20. IV. We are the temple of god. 1. Cor. 3.6. Our members, they are the members of Christ. 1. Cor. 6.15. And we have dwelling within us the spirit of Christ, which we should not grieve. Eph. 4.30. Concerning this, look more in the explication of the seventh commandment. In this tentation the fall is, when a man being prevented, falleth into some offence. Gal. 6.1. Here Satan doth wonderfully aggravate the offence committed, and doth accuse and terrify the offender with the judgements of God. Mat. 27.3. Then when judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chief priests & elders, 4. saying, I have sinned, betraying the innocent blood: but they said, What is that to us? see thou to it. 5. And when he had cast down the silver pieces in the temple, he departed, and went and hanged himself. The remedy is, a renewed repentance, the beginning whereof is sorrow in regard of God, for the same sin: the fruits hereof are especially seven. 2. Cor. 7.9. Now I rejoice not that ye were sorry, but that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by us. 10. For godly sorrow causeth repentance unto salvation, not to be repent of: but worldly sorrow causeth death. 11. For behold, this thing that ye have been godly sorry, what great care hath it wrought in you: yea, what clearing of yourselves: yea, what indignation: yea, what fear: yea, how great desire: yea, what zeal: yea, what punishment: in all things ye have showed yourselves, that ye are pure in this matter. I. A desire of doing well. II. An Apology, that is, a confession of the sin before God, with a requiring of pardon for the offence. Psal. 32.5. Then I acknowledged my sin unto thee, neither hid I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. 2. Sam. 12. 13. Then David said unto Nathan, I have sinned against the Lord: and Nathan said unto David, The Lord also hath put away thy sin, thou shalt not die. III. Indignation against a man's self, for his offence. IV. A fear, not so much for the punishment, as for offending the Lord. Psal. 130.3. If thou straightly markest iniquities, O Lord, who shall stand? V. A desire to be fully renewed, and to be delivered from sin. VI A fervent zeal to love God, and to embrace and keep all his commandments. VII. Revenge, whereby the flesh may be tamed and subdued, least at any time afterward, such offences be committed. CHAP. 44. Of the patient bearing of the cross. THe patient bearing of the cross, teacheth how Christians should undergo the burden. The cross, is a certain measure of afflictions, appointed by God, to every one of the faithful. Matth. 16.24. If any man will follow me, let him forsake himself, take up his cross and follow me. Col. 1.24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body sake, which is the Church. We ought to take up this cross willingly even with both hands, when it shall please God to lay it upon us. And after we have taken it up, we must bear it with patience and perseverance. Col. 1.11. Strengthened with all might, through his glorious power, unto all patience & long suffering with joyfulness. Luk. 21.19. Possess your souls with patience. The preservatives of patience, are: I. Strength by the holy ghost. Phil. 4. 13. I am able to do all things through the help of Christ, which strengtheneth me. Phil. 1. 20. It is given to you for Christ, that not only ye should believe in him, but also suffer for his sake. II. An holy meditation, which is manifold. I. That the afflictions of the faithful, come not by chance, but by the counsel & providence of God, which disposeth all things in a most excellent sort. Gen. 45.4,5. It was God that sent joseph into Egypt. 2. Sam. 16. 10. The Lord biddeth Shemei curse David. Psal. 119.71. It was good for me, that I was afflicted, that I might learn thy statutes. Hence it is evident, that afflictions to the godly are inevitable. Act. 14.21. By many afflictions you must enter into the kingdom of god. Mat. 7.14. The gate is strait, and the way narrow that leadeth unto life, and few there be that find it. joh. 16.20. In the world ye shall have troubles. II. That albeit afflictions are grievous, yet are they good & profitable. For they are helps, whereby men being humbled for their sins before god, obtain peace, and holiness of life. 2. Cor. 1.9. We received sentence of death in ourselves, because we should not trust in ourselves, but in God, which raiseth the dead. Esay 26. 16. Lord, in trouble have they visited thee, they powered out a prayer, when thy chastening was upon them. Hos. 5.15. I will go, and return to my place, till they acknowledge their fault, and seek me: in their affliction they will seek me diligently. Psal. 78.34. When he ●lue them they sought him, and they returned, and they sought God early. jer. 31.18. I have heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed calf: convert thou me, and I shall be converted. Heb. 12. 11● No chastisement for the present seemeth joyous, but grievous: but afterward, it bringeth the quiet fruit of righteousness unto them, which are thereby exercised. Psal. 30.5. Weep may abide at evening, but joy cometh in the morning. joh. 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 1. Pet. 1.6. Wherein ye rejoice, though now for a season (if need require) ye are in heaviness through many temptations. 2. Cor. 1.4. The God of all comfort, which comforteth us in all our tribulations, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God. Rom. 5. 3. We glory in afflictions, knowing that affliction bringeth patience. Heb. 2. 10. He did consecrate the Prince of their salvation through affliction. We permit Chirurgeons that they should both bind us lying diseased, in our beds, and sear us with hot irons, yea launch and search our members with razors: and lastly, we send them away usually with friendly and kind speeches, and often with a golden fee for their thus handling us. Shall we then suffer so many things of a Chirurgeon to cure a bodily disease, and will we not give God leave to cure by afflictions the most festered diseases of our sick ●oules? By this also may we gather, that the afflictions of the godly are signs of their adoption. Hebr. 12.6. Whom the Lord loveth, he chasteneth, and he scourgeth every son that he receiveth. 7. If ye endure chastisement, God offereth himself unto you as unto sons. And that they are to them, the King's high way to heaven. jam. 1.12. Blessed is the man that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 2. Cor. 4. 17. For our ●ight affliction which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory. III. That God hath promised favour, mitigation of punishment, his presence, and deliverance. Philip. 1. 29. 1. Cor. 10. 13. God is faithful, who will not suffer you to be tempted above measure, but with tentation will give deliverance. 2. Sam. 7.14. Psal. 50.15. Call upon me in time of trouble, and I will deliver thee, and thou shalt glorify me. Psal. 121.4. He that keepeth Israel will neither slumber nor sleep. Esa. 43.2. When thou passest through the waters, I will be with thee, and through the floods that they do not overflow thee: when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee: 3. For I am the Lord thy God, the holy one of Israel thy Saviour. IV. That in all troubles of the faithful, Christ is a companion. 1. Pet. 4.13. Rejoice, that ye are partakers of the afflictions of Christ. 2. Cor. 4. 10. Every where we bear about in our body the dying of Christ, that the life of jesus might also be made manifest in our bodies. Col. 1.21. V. That the Angels are ready to defend such as fear God. Psal. 34.8.2. King. 6.16. Fear not, there are more with us then against us. CHAP. 45. Of the calling upon God. THus much concerning the denial of ourselves, now followeth the profession of Christ. In which we consider either Christ himself, or his members: namely, the faithful. Math. 25.40. Verily, I say unto you, in as much as ye did it to one of the least of my brethren, ye did it unto me. That profession which directly concerneth Christ, is either continual, or only in the time of danger. Continual, is the calling upon the Name of God, and aught ever to be performed of us, in the Name of Christ jesus our Mediator. 1. Cor. 1.2. To the Church of God which is at Corinthus, to them that are sanctified in Christ jesus, in every place, both their Lord and ours. Act. 9 14. He hath authority from the high Priest, to bind all that call upon thy Name. Col. 3. 17. Whatsoever ye shall do in word or in deed, do it in the Name of the Lord jesus, giving thanks to God, and the Father by him. The calling upon God's name, is by prayer or thanksgiving. Phil. 4. 6. In all things let your requests be showed unto God, in prayer and supplication, with giving of thanks. Prayer hath two parts: Petition, and Assent, Mark. 11.24. I say unto you, whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. Petition, is the first part of prayer, whereby we, according to the rule of God's word, ask his help, for the obtaining of such necessaries as we want. 1. joh. 5.14. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. In every petition, we must express two things: I. A sense of our wants. II. A desire of the grace of God to supply those wants. 1. Sam. 1. 10. She was troubled in her mind, and prayed unto the Lord, and wept sore. Dan. 9 4. And I prayed to the Lord my God, and made my confession, saying, 5. We have sinned and have committed iniquity, etc. 16. O Lord, according to thy righteousness, I beseech thee, let thine anger and thy wrath be turned from thy city jerusalem, etc. to the 20. verse. Psal. 130.1. Out of the deep I called to thee, O Lord. 1. Sam. 1.15. Then Hannah answered and said, Nay my lord, but I am a woman troubled in spirit: I have drunken neither wine, nor strong drink, but have powered out my soul before the Lord, etc. to the 16. verse. psal. 143. 6. I stretch forth mine hands unto thee, my soul desireth after thee, as the thirsty land. Assent, is the second part of prayer, whereby we believe, and profess it before God, that he, in his due time, will grant unto us those our requests, which before we have made unto his majesty. 1. joh. 5. 14, 15. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we k●●w that we have the petitions that we have desired of him. Math. 6.13. Led us not into temptation, but deliver us from evil. For thine is the kingdom, thine is the power, and thine is the glory, for ever and ever, Amen. As for the faithful, howsoever they in their prayers, bewray many infirmities: yet no doubt they have a notable sense of God's ●auour, especially, when they pray zealously, and often unto the Lord. jam. 5. 16. Pray one for another, that ye may be healed: for the prayer of a righteous man availeth much, if it be fervent. Luk. 1.13. The Angel said unto him, Fear not, Zacharias: for thy prayer is heard. jonah. 4.1. It displeased jonah exceedingly, and he wa● angry. 2. And jonah prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? therefore I prevented it to flee unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Rom. 8.26. Gen. 19.18. Lot said unto them, Do not so, I pray you, my lords, etc. psal. 6.1. O lord, rebuke me not in thine anger, neither chastise me in thy wrath, etc. v. 2,3,4,5. psal. 8.9. psal. 20.5. psal. 35.9.18.28. psal. 16.7. Thanksgiving, is a calling upon God's name, whereby we, with joy and gladness of heart, do praise God for his benefits either received, or promised, psal. 45.1. Mine heart will utter forth a good matter, I will entreat in my words of the King: my tongue is as the pen of a swift writer. Eph. 5.20. Giving thanks always for all things unto God, even the father, in the Name of our Lord jesus Christ. psal. 36.8,9. How excellent is thy mercy, O God? therefore the children of men trust under the shadow of thy wings. They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. Coloss. 3.16. CHAP. 46. Of Christian Apology, and Martyrdom. THe profession of Christ in dangers, is either in word, or deed. Profession in word, is Christian Apology, or the confession of Christ. Rom. 10. 10. With the heart, man believeth unto righteousness: and with the mouth, man confesseth to salvation. psal. 22.23. I will declare thy name unto my brethren: in the mids of the congregation will I praise thee. Christian Apology, is the profession of Christ in word, when as we are ready with fear and meekness, to confess the truth of Christian religion, so often as need requireth, and the glory of God is endangered, even before unbelievers, especially, if they be not past all hope of repentance. 1. Pet. 3. 15. Sanctify the Lord God in your hearts: and be ready always to give an answer to every man t●●t asketh you a reason of the hope that is in you: 16. And that with meekness and reverence, having a good conscience, that when they speak evil of you as of evil doers, they may be ashamed, which blame your good conversation in Christ. Act. 7. the whole chap. Steven there maketh an Apology for himself. Math. 7.6. Give not that which is holy to dogs, nor cast your pearls before swine, lest they tread them under their feet, and turning again, all to rend you. Profession, which is in deed, is called Martyrdom. Martyrdom is a part of Christian profession, when as a Christian man doth, for the doctrine of faith, for justice, and for the salvation of his brethren, undergo the punishment of death imposed upon him by the adversaries of Christ jesus. Mar. 6.18, 27,28. john told Herod, It is not lawful for thee to have thy brother's wife. And immediately the King sent the hangman, and gave him charge that his head should be brought: so he went and beheaded him in the prison. 2. Cor. 12. 15. I will most gladly bestow, and be bestowed for your souls, though the more I love you, the less am I loved. Notwithstanding, it is lawful for Christians to fly in persecution, if they find themselves not sufficiently resolved and strengthened by God's spirit to stand. Math. 10.23. When they persecute you in one city, flee into another. Verily I say unto you, ye shall not have finished all the cities of Israel, till the Son of man come. joh. 10.39. Again they studied to apprehend him, but he escaped out of their hands. Act. 9.30. When the brethren knew it, they brought him to Caesarea, and sent him forth to Tarsus. 1. King. 18.23. Was it not told my lord what I did, when jesabel slew the Prophets of the Lord, how I hid an hundred men of the Lords Prophets, by fifties in a cave, and fed them with bread and water? Act. 20.22. Now behold, I go bound in the spirit unto jerusalem, and know not what things shall come unto me there. CHAP. 47. Of Edification, and Alms among the faithful. THat profession of Christ, which concerneth his members, namely, the Saints and faithful ones, is either Edification, or Alms. Edification, is every particular duty towards our brethren, whereby they are furthered either to grow up in Christ, or else are more surely united to him. Rom. 14. 19 Let us follow those things which concern peace, and wherewith one may edify another. To Edification, these things which follow appertain. I. To give good example. Matth. 5. 16. Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. 1. Pet. 2.12. Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of thy visitation. II. To exhort. Heb. 3. 13. Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Rom. 1.12. That I might be comforted together with you through our mutual faith, both yours & mine. III. To comfort. 1. Thess. 5.14. Comfort the feeble minded, bear with the weak: be patient towards all men. jam. 5. 16. Acknowledge your faults one to another, and pray one for another, that ye may be healed. 20. He that converteth a sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. 1. Thess. 4. 18. Comfort yourselves one another, with these words. IV. To admonish. Rom. 15. 14. I myself am persuaded of you, brethren, that ye also are full of goodness, and filled with all knowledge: and are able to admonish one another. 1. Thess. 5. 14. We desire you, brethren, admonish them that are unruly. They shall observe an holy manner of admonition, who in the spirit of meekness, and as it were, guilty of the like infirmity themselves, do admonish forthwith all their brethren of such faults, as they certainly know by them, and that out of God's word. Gal. 6.1. Brethren, if any man by occasion be fallen into any fault, ye, which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Matth. 5. 7. Thou hypocrite, cast out first the beam out● of thine own eye, and then shalt thou see to take the mote out of thy brother's eye. 2. Tim. 4.2. Preach the word: be instant in season and out of season: improve, rebuke, exhort, with all long suffering and doctrine. Math. 18. 15. If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. Rom. 15.14.2. Tim. 4.2. Leuit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Relief peculiar to the godly among themselves, is a duty, whereby the rich do out of their plenty supply the wants of the poor, both according to their ability, and sometimes beyond their ability. 2. Cor. 8.3. To their power (I bear record) yea, beyond their power they were willing. Act. 2.44,45. All that believed were in one place, and had all things common: and they sold their possessions and goods, and parted them to all men, as every one had need. CHAP. 48. Of the fourth degree, of the declaration of God's love: and of the estate of the Elect, after this life. THe fourth degree of the declaration of God's love, is Glorification. Roman. 8.30. Glorification, is the perfect transforming of the Saints into the image of the Son of God. Philip. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 1. Cor. 15.44. It is sown a natural body, and is raised a spiritual body: there is a natural body, and there is a spiritual body. 45. And it is also written, The first man Adam was made a living soul: the last Adam was made a quickening spirit. 49. And as we have borne the image of the earthly, so shall we bear the image of the heavenly. Psal. 17. 15. I will behold thy face in righteousness, and when I awake, I shall be satisfied with thine image. The beginning of Glorification, is in death, but it is not accomplished and made perfect before the last day of judgement. The death of the Elect, is but a sleep in Christ, a 1. Cor. 15.18. If Christ be not raised, they which are asleep in Christ, are perished. Act. 7.60. When he had thus spoken, he slept. whereby the body and soul is severed. The body, b 1. Cor. 15. 3●. O fool, that which thou sowest is not quickened, except it die. that after corruption it may rise to greater glory, The soul, that it c Reu. 21.27. There shall enter into it none unclean thing, neither whatsoever worketh abomination or lies: but they which are written in the Lamb's book of life. Rom. 7.25. I myself in my mind serve the law of God, but in my flesh the law of sin. being fully sanctified, may d Luk. 23.42. He said to jesus, Lord, remember me, when thou comest into thy kingdom. 43. Then jesus said to him, This day shalt thou be with me in Paradise. Reu. 14.13. Then I heard a voice from heaven, saying unto me, Write, Blessed are the dead, which hereafter die in the Lord. Even so saith the Spirit: for they rest from their labours, and their works follow them. immediately, after departure from the body, be transported into the kingdom of heaven. Against the fear of death, note these preservatives: I. Death, it freeth the godly from the tyranny of Satan, sin, the world, the flesh, and eternal damnation, yea, from infinite both perils and losses, and doth place us both safe and happy, under the shadow, as it were, of Christ's wings. II. Christ by his death, hath sanctified unto us both death and the grave. III. Christ is both in life and death, gain to the godly. Phil. 1.12. IV. Those consolations which the spirit of Christ doth suggest to the souls of the faithful, do by many degrees surmount the dolours of death. V. The desire of that most bright and glorious beholding of God, and the presence of those Saints which are departed before us. VI In stead of our bodies we shall be clothed with glory. 2. Cor. 5.1. VII. The stings of death, namely sin, is then so taken away, as that that serpent can no more hurt us. 1. Cor. 15.55. O death, where is thy sting! O grave, where is thy victory! Heb. 2.15. That he might deliver all them, which for fear of death, were all their life time subject to bondage. VIII. We should not so much think of our death, as to take an exact account of our life. For that man can not die ill, who hath lived well: and he seldom dieth well, that hath lived badly. IX. The Angels they stand at our elbows, that so soon as a Saint departeth, they may with all speed, immediately transport his soul into heaven. Souls being once in heaven, remain there till the last day of judgement, where they partly magnify the Name of God, and partly do wait, and pray for the consummation of the kingdom of glory, and full felicity in body and soul. revel. 5.8. And when he had taken the book, the four beasts, and the four and twenty Elders fell down before the Lamb, having every one haps and golden vials full of odours, which are the prayers of the Saints. 9 And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof: because thou wast killed, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. revel. 14. 2. I heard the voice of harpers harping with their harps. 3. And they sung, as it were, a new song before the throne: and they cried with a loud voice, saying, How long, Lord, holy and true? dost not thou judge and avenge our blood on them that dwell on the earth? CHAP. 49. Of the estate of the Elect, at the last day of judgement. THe last day of judgement shall be on this manner. I. Immediately before the coming of Christ, a Matth. 24. 29. Immediately after the tribulation of those days, shall the Sun be darkened, and the Moon shall not give her light, the stars shall fall from heaven, and the powers of heaven shall be shaken: 30. And then shall appear the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven, with power and great glory. the powers of heaven shall be shaken: the Sun and Moon shall be darkened, and the stars shall seem to fall from heaven: b Luk. 21. 26. men's hearts shall fail them for fear, and for looking after those things, which shall come on the world. 28. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth near. 2. Tim. 4.8. Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing. at which sight the Elect then living shall rejoice, but the reprobate shall shake every joint of them. II. Then the heavens, being all set on fire, shall with a noise, like to that of chariot wheels, suddenly pass away, and the elements, with the earth, and all therein, shall be dissolved with fire. 2. Pet. 3. 12. L●●king for, and h●●sting unto the coming of the day of God, by which the heavens being 〈◊〉 shall be dissolved, and the elements shall melt with heat. 13. 〈…〉 new heavens, and a new earth, according to his promise, wherein d 〈…〉 ousness. At the same time, when as all these things shall come to pass, a Matth. chap. 24. vers. 31. And he shall send his Angels with a great sound of a trumpet. 1. Thess. chap. 4. vers. 16. The Lord himself shall descend from heaven with a shout, even with the voice of the Archangel, and with the trumpet of God: and the dead in Christ shall rise first. 〈◊〉 sound of the last trumpet shall be heard, sounded by the Archangels b Matth. 24. 30. 1. Thess. 4. 17. Then shall we which live and remain, be caught up with them also in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. And Christ shall come suddenly in the clouds, with power, and glory, and a great train of Angels. III. Now at the sound of the trumpet the Elect, which were dead, shall arise with their bodies: and those very bodies which were turned to dust, and one part rend from another, shall by the omnipotent power of God, be restored, and the souls of them shall descend from heaven, and be brought again into those bodies. As for a 1. Cor. 15. 52. We shall not all sleep, but we shall be changed in a moment, in the twinkling of an eye, at the last trumpet. 43. them which then shall be alive, they shall be changed in the twinkling of an eye, and this mutation shall be in stead of death. And at that time, the bodies shall receive their full redemption: b It is sown in dishonour, it is raised in honour: it is sown in weakness, it is raised in power. 44. It is sown a natural body, it is raised ● spiritual body, etc. and all the bodies of the Elect shall be made like the glorious body of Christ jesus, and therefore shall be spiritual, immortal, glorious, and free from all infirmity. IV. Last of all, when they are all convented before the tribunal seat of Christ, he will forthwith place the Elect, severed from the reprobate, and taken up into the air, at his right hand, and to them being written in the book of life, will he pronounce this sentence: Come ye blessed of my father, possess the kingdom prepared for you from the foundations of the world. Matth. 25.33. He shall set the sheep on his right hand, and the goats on the left. 1. Thess. 4. 17. Reu. 20. 12. whosoever was not found written in the book of life, was cast into the lake of fire. CHAP. 50. Of the estate of the Elect after judgement. THe last judgement being once finished, the Elect shall enjoy immediately blessedness in the kingdom of heaven. Blessedness is that, whereby God himself is all in all his Elect. 1. Cor. 15. 28. When all things shall be subdued to him, then shall the Son also himself be subject unto him, that did subdue all things under him, that God may be all in all. And it is the reward of good works, not because works can merit, but by reason of God's favour, who thus accepteth works, and that in respect of the merit of Christ's righteousness imputed to the Elect. Rom. 6.23. The wages of sin is death, but eternal life is the gift of God, through jesus Christ our Lord. 2. Tim. 4. 8. Reu. 22. 12. Behold, I come shortly, and my reward is with me, to give every man according as his work shall be. Blessedness hath two parts: Eternal life, and perfect glory. Eternal life is that fellowship with God, a joh. 14. 23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and dwell with him. 1. joh. 4. 15. Whosoever confesseth that jesus Christ is the Son of God, God dwelleth in him, and he in God. revel. 21.3. And I heard a voice, saying, Behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. 23. And that city hath no need of sun or moon to shine in it: for the glory of God did light it, and the Lamb is the light of it. revel. 22.2. In the mids of the street of it, and of either side of the river, was the tree of life, which bore twelve manner of fruits, and gave fruit every month: and the leaves of the tree served to heal the nations with. 5. And there shall be no night there, and they need no candle, nor light of the sun: for the Lord giveth them light, and they shall reign for evermore. 1. Cor. 15.45. Rom. 8.11. If the spirit of him that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. whereby God himself is, through the Lamb Christ, life unto the Elect. For in the kingdom of heaven, the Elect shall not need meat, drink, sleep, air, heat, cold, physic, apparel, or the light of the Sun and moon: ᵇ but in place of all these, shall they have in them God's spirit, by which immediately they shall be quickened for ever. Perfect glory, is that wonderful excellency of the Elect, whereby they shall be in a far better estate than any heart can wish. This glory consisteth in three points. I. In that they shall still behold the face of God, which is his glory and majesty. revel. 22.4. And they shall see his face, and his name shall be in their foreheads. Psal. 17.15. I will behold thy face in righteousness, and when I awake I shall be satisfied with thine anger. II. In that they shall be most like to Christ, namely, just, holy, incorruptible, glorious, honourable, excellent, beautiful, strong, mighty, and nimble. 1. joh. 3.2. dearly beloved, now are we the sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is. Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things to himself. III. They shall inherit the kingdom of heaven, yea, the new heavens and new earth shall be their inheritance. 1. Pet. 1.4. God hath begotten you to an inheritance immortal & undefiled, and that fadeth not away, reserved in heaven for you. Mat. 25.34. Then shall the king say to them on his right hand, Come ye blessed of my Father, possess a kingdom prepared for you before the foundations of the world were laid. Reu. 5.10. Thou hast made us unto our God kings and priests, and we shall reign on the earth. revel. 21.7. He that overcometh, shall inherit all things, and I will be his God & he shall be my son. The fruit that cometh from both these parts of blessedness, is of two sorts: Eternal joy, and the perfect service of God. Psal. 16.11. Thou wilt show me the path of life, in thy presence is the fullness of joy: and at thy right hand there are pleasures for evermore. Psal. 36.8. They shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. 9 For with thee is the well of life, and in thy light shall we see light. The parts of God's service, are Praise, and Thanksgiving. revel. 21.3. And I heard a great voice out of heaven, saying, behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himself shall be their God with them. Chap. 5.12. Saying with a loud voice, Worthy is the Lamb that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise, etc. 13. Chap. 11.17. The four and twenty Elders which sat before God on their seats, fell upon their faces and worshipped God, saying, We give thee thanks, Lord God Almighty, which art, and Which waste, and Which art to come: for thou hast received thy great might, and hast obtained thy kingdom. The manner of performing this service, is to worship God by God himself immediately. In heaven there shall neither be temple, ceremony, nor Sacrament, but all these wants shall God himself supply together with the Lamb, that is, Christ. revel. 21.22. I saw no temple therein, for the Lord God Almighty, and the Lamb are the Temple of it. This service shall be daily, and without intermission. revel. 7.15. They are in the presence of the throne of God, and serve him day and night in his temple. A Corollary, or the last conclusion. THus God, in saving the Elect, doth clearly set forth his justice and mercy. His justice, in that he punished the sins of the elect, in his Sons own person. His mercy, in that he pardoned their sin, for the merits of his Son. Eph. 1. 18. That the eyes of your understanding may be lightened, that ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in his Saints, 19 And what is the exceeding greatness of his power towards us, which believe, according to the working of his mighty power, 20. Which he wrought in Christ. Chap. 3.18. That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: 19 And to know the love of Christ. All these things the Lord himself hath thus decreed, and in his good time will accomplish them, to the glorious praise of his Name. Pro. 16.4. The Lord hath made all things for his own sake: yea even the wicked for the day of evil. CHAP. 50. Concerning the order of the causes of salvation according to the doctrine of the Church of Rome. THere are two things requisite to obtained salvation: Predestination, and the Execution thereof. Predestination, is a foreordaining of the reasonable creature to grace in this life, & glory in the life to come. Sebast. Cattaneus. Enchirid. tract. 1. chap. last. This in regard of the first effects thereof, which are vocation, election, and ordination to eternal life, hath the cause of it in God, namely his will: but in regard of the last effect, which is, the execution of such an ordinance, and the obtaining of eternal life, it hath the cause of it from man, because according to the common opinion, God's predestination is by reason of works foreseen in men, that is, God doth therefore predestinate or reject some man, because he forseeth that he will well or badly use his grace. But for the more evident declaration of this, these seven conclusions must be set down. I. The Predestination, and Reprobation of God, do not constrain or enforce any necessity upon the will of man. II. God hath predestinated all men, that is, he hath appointed and disposed all men, so as they might obtain eternal salvation. III. Man is neither by necessity nor chance saved or condemned, but voluntarily. IV. God hath predestinated some, other hath he rejected. V. Those whom God hath predestinated by his absolute predestination, which can not be lost they shall infallibly die in grace: but they which are predestinate, by that predestination which being according to pre●ent justice, may be lost by some mortal sin which followeth, are not infallibly saved, but oftentimes such are condemned, and lose their crown and glory. Hence ariseth that position of theirs, that he which is justified may be a reprobate, & perish eternally. Torrensis Aug. Confess. 2. book. 4. chap. 20. Sect. Therefore predestination is not certain, seeing it may be lost. VI God alone doth know the certain and set number of them which are predestinate. VII. There is one set number of them which are predestinate, or reproved, and that can neither be increased nor diminished. The execution of Predestination, is either in infants, or those of years of discretion. Concerning infants, the merit of Christ is appliyed unto them, by baptism rightly administered: so that whatsoever in original corruption may truly and properly be accounted for sin, it is not only, as I may say, not pared away, or not imputed, but utterly taken away. For there is nothing that God can hate in such as are renewed. Concil. Trid. 5. sect. 5. Can. Nevertheless they are urged to confess, that there remaineth yet in such as are baptised concupiscence, or the relics of sin. The which seeing it is left in men for them to wrestle withal, it hath not power to hurt such as yield not unto it. The execution of predestination in such as are of riper years, hath six degrees. The first is vocation, whereby men, not for their own merits, but by Gods preventing grace through Christ, are called to turn unto God. The second is, a preparation to righteousness, whereby men, through the inherent power of freewill, do apply themselves to justification, after that the same power is stirred up by the holy Ghost. For freewill is only somewhat diminished, and not extinguished: and therefore so soon as the holy Ghost toucheth and enlighteneth the heart, it worketh together with the same spirit, freely assenting unto the same. This preparation hath seven degrees● Biel. 4. book. 14. dist. 2. quest. The first is faith, which is a knowledge and an assent, whereby men agree that those things are true which are delivered concerning God, and his will, revealed in the word of God. This is the foundation of justification, and prepareth the heart: because it stirreth up freewill that it may affect the heart, with those motions by which it is prepared to justification. I. The act of faith is, to apprehend the ugliness of sin & the wages thereof. II. After this, followeth a fear of God's anger, and of hell fire. III. Then begin men to dislike, and in some sort to detest sin. From these ariseth a certain disposition, which hath annexed unto it, the merit of congruity, yet not immediate nor sufficient, but imperfect. IV. At the length, faith returneth to the contemplation of God's mercies, & believeth that God is ready to forgive sins by the infusion of charity into those, which are before sufficiently prepared and disposed. V. Out of this contemplation proceedeth the act of hope, whereby faith beginneth to desire and to wait on God, as the chiefest good. VI Out of this act of hope ariseth love, whereby God is loved above all things in the world. VII. After this love followeth a new dislike, and detestation of sin, not so much in regard of fear of the punishment in hell fire, as in regard of the offence of God who is simply loved more than all other things. VIII. After all these, followeth a purpose of amendment of life: and here comes in the merit of congruity, that is, sufficient: or else, the immediate, sufficient, and last disposition before the infusion of grace. The third degree of Predestination, is the first justification whereby men of unjust, are made just, not only through the remission of their sins, but also by a sanctification of the inward man, by his voluntary receiving of grace & gifts. The efficient cause of this justification, is the mercy of God, and the meritorious passion of our Saviour Christ, whereby he purchased justification for men. The instrumental cause is baptism. The formal cause is not that justice which was inherent in Christ, but which he infuseth into man: and that is especially hope, and charity. The fourth degree, is the second justification whereby men are of just, made more just: the cause hereof is faith, joined with good works. It is possible for such as are renewed, to keep the commandments: And therefore it is false that a just man committeth so much as a venial sin in his best actions, much less, that he deserveth eternal death for the same. The fifth degree, is the reparation of a sinner by the sacrament of Penance. The which is, as it were, the second board after a shipwreck. The cause why this reparation is necessary, is, because men lose the grace of justification by every mortal sin. The last degree is the fruit of justification, namely, the glory of eternal life, the which works done in grace, do ex condigno, condignly merit, of sufficient worthiness. Condign merit is, when as the reward is after such sort due, as that if it be not given, injustice will be committed. This by the rigour of justice is due. Two conditions are requisite to make a merit. I. That a reward should by some compact or bargain be due: And this condition is in works, in regard of God. For God in the Scriptures hath promised a reward to such as work well. II. That besides this compact whereby the debtor is bound, there should be also some worthiness in the work, or some proportion of the work to the reward. The worthiness or dignity of the work, dependeth I. on Christ, because Christ did not only merit that his own proper actions should be meritorious, but the actions also of his members. II. On the holy Ghost. For the holy Ghost doth inspire, excite, and move men to do. III. On an Habitual grace, which is a certain participation of the divine essence. Thus much concerning the degrees of executing Predestination. Now followeth the applying of Predestination particularly to the persons of men. No man, so long as he liveth in this mortal life, ought so much to presume on the secret mystery of God's predestination, as to determine undoubtedly that he is in the number of them whom God hath ordained to eternal happiness. For no man, without especial revelation can know, whom God hath chosen to be his heirs. Sess. 6. c. 12. The sum of all these, is this. God by a certain grace given freely, or rather a grace preventing, or coming before, the which is termed an especial aid, doth move a man, that he may dispose himself unto his justifying grace, namely, that he may believe, fear, repent, love, & propound to himself newness of life, etc. Furthermore, if a sinner do by his freewill yield his assent unto this divine motion, and doth consequently and accordingly rightly dispose himself, God doth incontinently forgive him his sin, and withal doth infuse into him justifying grace, by which he may do good works, and so by them merit eternal life. Bellarmine. Errors of the Papists in their distributing of the causes of salvation. And thus is the doctrine of the Church of Rome, surely a very blasphemous doctrine, and no better to be accounted of then as a gallows set up for the torture and massacre of men's consciences. And that this may the more manifestly appear to be so, I will set down the most principal points of popish doctrine in this case. The I. error. Predestination is only of the Elect, the Reprobate they are only foreknown. The Confutation. The name of Predestination, by a figure called Synecdoche, the whole for the part, is taken indeed sometimes in the good part, and spoken of the Elect, and faithful called, as Rom. 8.30. Whom he predestinated, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. So are the Ephesians said to be predestinate into the adoption of the sons of God. Eph. 1.5. Yet may this word Predestination, nevertheless generally be extended unto the decree of God, whether it be that of predestination to eternal life, or the other unto eternal death. The reasons: I. Act. 4. 27,28. They gathered themselves together against thine holy son jesus: to do whatsoever thine hand & thy counsel had determined (or foreordained, or predestinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) before to be done. II. August. de Bono persev. chap. 17. he calleth Predestination the disposition of future works: and in his 15. book of the City of God, chap. 1. he divideth all mankind into two cities: whereof one is predestinate to reign with God eternally, the other predestinate to undergo eternal punishment with the devil. And in his Manuel to Laurentius, chap. 100 he saith, That God hath justly predestinated wicked men unto punishment, and mercifully predestinated the good unto grace. Thomas of Aquine 1. part. quest. 23. artic. 4. It mattereth not in regard of the name of predestination, whether a man be said to be predestinate to life eternal or not. Furthermore, for a man to say that the Reprobates are foreknown, & not predestinate, it is very injurious: because God's foreknowledge, may in nothing which is to be, be severed from his will and eternal decree. For that, which being hereafter to be, is foreknown of God, that assuredly will come to pass, and shall be, and that either by the will of God, or without his will: if with his will, than no doubt he both decreed & preordained the same: if without or against his will, how is God then said to be omnipotent? And surely evil itself, albeit god will it not in his approving or allowing will; yet willeth he the free, and willing-permission thereof. August. in his Manuel or Enchiridion to Laurentius, chap. 100 hath an excellent saying to this purpose. Although (saith he) that those things which are evil in that they are evil cannot be good, yet that there are not only good, but also evil things, it is very good: to the intent that after a marvelous and unspeakable manner, that thing may not be beside, or without his will, which also is done against his will, because it should not be done, unless he suffered it, neither doth he suffer it, against his will, but willingly. The II. error. That Predestination is mutable. For, (according to the common opinion of the Papists) whosoever is predestinate, he is contingently predestinated, as well on God's part, as on man's: whence it followeth, that he which is predestinated, that is, appointed to salvation, may be condemned, and he which is foreknown, that is, appointed to damnation may be saved. The Confutation. The contrary to this their doctrine is most true. Namely, that the decree of God concerning every man's eternal both salvation & damnation, is from all eternity, set down, and immutable. The reasons. I. Testimonies of scripture. Rom. 11.29. The gifts and calling of God they are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are without repentance. Mat. 24.24. There shall arise false Christ's, and false Prophets: and shall do great signs and miracles, so that (if it were possible) they should deceive even the elect. Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? 2. Tim. 2.19. The foundation of god standeth sure, and hath this seal, the Lord knoweth who are his. II. Election & reprobation they are in God, not in men: now there can be nothing in God which is not immutable. Mal. 3.6. I jehovah am not changed. Esay 46.10. My counsel shall stand, and I will do whatsoever I will. III. If this Popish conclusion should be granted, then would it follow of necessity, that the foreknowledge of God must be made void, his power weakened, and his will changed, each of which is impious once to dream of. For he which changeth his counsel, or his will, doth therefore change it either because he at the length seeth that he might have taken better advise, or else in that he seeth that he could not bring his former purpose about as he would. Either of these are far from our Lord God. IV. If we resolve that the counsel of God is any ways mutable, it will by this come to pass that every man must be uncertain whether he be predestinate to life or not: whereby that notable stay & ground of our full assurance to be saved, is utterly shaken & overturned. Wherefore let this truth be maintained of us, namely, that both the election and reprobation of God stand immutable, so that neither the elect can become reprobates, nor the reprobates elect; and consequently neither these be saved, nor they condemned. Against this doctrine, the popish sort except. If you speak in a compound sense or meaning (in sensu composito) it is very true that the predestinate can not be saved, nor such as are foreknown perish: but if in a sense divided (in sensu diviso) it is not so. This distinction is plain by this example. White colour in a compound meaning cannot be black, because blackness is repugnant & contrary to whiteness. But in a divided sense, white colour now may afterwards be made black. In like sort, one predestinated to salvation may, by reason of the freewill he hath, sin, & so be damned. Ans. These are silly shifts, and mere sophisms, because such as are predestinated to the end, namely salvation, are necessarily predestinate to the means of salvation, the which they cannot but use, and by them come to the end itself. The III. error. All men are predestinate, that is, disposed and ordained of God, so as they might attain eternal life. Sebast. Cattaneus in his Enchirid. chap. of Predest. The Confutation. This is manifestly false. For I. Infants, who so son as they are borne, depart this life, seeing for want of time they cannot in this life use the means of salvation, albeit they may have life eternal, yet obtain they it not by using the means unto the same. II. That which the Lord indeed actually doth, the very same hath he determined to do. For he doth nothing either unadvisedly, or unwillingly: but he actually forsaketh a very great part of mankind, the which being shut up under contumacy, he doth leave to itself. Act. 14.16. Who in times past suffered all the Gentiles to walk in their own ways. Hence also is it, that Eph. 2. all the Gentiles are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without God in the world. Therefore God decreed to forsake some men in this life, and consequently he ordained not all men to the obtaining of eternal life. Nay, if God once but would in his secret will, that all men should be saved, it were unpossible for any to perish: because God's willing, is his doing of it: and if he that was ordained to salvation perish, then must God now needs have left off to will that, which he would from all eternity, or else begin to will that, which before he would not, the which cannot be said of God, without blasphemy. III. Paul 2. Thes. 2.10. saith, that there be certain men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which perish, and them he distinguisheth from the elect. v. 13. Rom. 9.21,22. Hath not the potter power, etc. Where there is not only mention made of vessels of glory, and mercy, but also of certain made, and fashioned in God's eternal counsel, as vessels of wrath. Now look whom God hath made to wrath and destruction, them he never disposed to obtain eternal life. The IV. error. Predestination in regard of the last effects thereof, hath this cause in man, that is, in man's freewill, and works: for they whom God had foreseen, that they would receive grace offered in Christ, and lead their life according to the law, them he predestinated, not of works, but of his mercy; yet so, as that he had respect unto works, or to deal with them according to their works: or (as others say) to ordain them by their works foreseen: As for example: God did from all eternity foresee and foreknow, that Peter should be saved, and judas condemned, because he from the same eternity did both foresee & foreknow, that Peter would accept of the grace offered unto him, and after use the same aright: and he did also foresee that judas should receive the grace offered, yet notwithstanding by reason of his perverse will, use the same perversely. The Confutation. This their forged devise of foreseen works, I. Paul doth show to be plainly counterfeit, when as he saith, that the Ephesians were elected in Christ before the foundations of the world were laid: and that not because he did foresee that they would be holy, but that they might be holy and unblamable before God with love. And 2. v. 10. he saith, they were created to good works in Christ, that they might walk therein. In which places, good works they are made effects of predestination; but the effect foreseen cannot be the cause of his cause: for that every cause, in the order both of nature and knowledge, doth go before his effect. II. Tit. 3.5. Not of works which we have done, but according to his mercy did God elect and save us. III. God in electing us, did not regard any thing out of himself, but in himself did he elect us. Eph. 1.4. and 9 Therefore did he not regard future works. IV. Some of the popish schoolmen confess, that Predestination doth put nothing in the party predestinated, in respect of him, for which God did predestinate him. Thom. 1. primae. quest. 23. art. 2. V. Election is only on God's mercy. Rom. 9.16. VI God saw no grace in man, but that which he himself must bestow upon him: whence it is apparent, that in election the beginning thereof proceedeth from grace. VII. Seeing there is nothing either above God, or greater than God, it must needs be impious to assign any cause of his will, either out of, or above his majesty: and therefore that his foreknowledge of faith & works should be accounted the impulsive cause of his decree, concerning man's salvation, we do rightly deny. The V. error. By Baptism rightly administered, not only the guiltiness, but also the corruption of original sin, is so washed away as that it is not afterward properly accounted a sin. The Confutation. We contrarily do thus distinguish of sin. Sin in regard of the guiltiness of God's wrath, and also in regard of the punishment together by one act is taken away in Baptism: but in regard of that error and corruption of nature, it is not at the first quite taken away, but successively, and by little and little it is extinguished; even as our renovation wrought by the holy Ghost, is by little and little begun and increased in us. Reasons. I. Paul would not so greatly bewail his original sin, if after Baptism it ceased any more to be sin. I see, saith he, another law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin which is in my members. O miserable man ● who shall deliver me from this body of death? II. Original sin, is called a sin out of measure sinful. Rom. 7.13. And Heb. 12.1. a sin that hangeth fast on, or, easily compasseth us about. III. Concupiscence is the root of actual sin; and therefore even after Baptism, it must properly be a sin. IV. Unless that concupiscence were a sin, where would or could be that vehement and hot combat betwixt the flesh and the spirit? The VI error. Baptism is absolutely necessary to salvation, especially for children. The Confutation. We deny that Baptism is of absolute necessity to salvation. Reasons. I. Sacraments do not confer grace, but rather confirm grace, when GOD hath conferred the same. The children of faithful parents are borne holy, not by natural generation, but by the grace of God, and are not first made holy by baptism: and as for such as are of years of discretion before they be baptised, they cannot be baptised unless they believe. Now all such as believe, they are both justified, and reconciled to God; and therefore, albeit they without their own default, are deprived of the Sacraments it is unpossible for them to perish. II. God did precisely appoint circumcision to be on the eight day, not on the first, or the second: now there is no doubt but that many infants before their eight day were prevented of circumcision by death, all which for a man peremptorily to set down as condemned, were very absurd. III. If circumcision were of such absolute great necessity, why was it for the space of forty years in the desert intermitted? and that only because the Israelites being often in journey, such as were circumcised were by it in jeopardy of death: no doubt Moses and Aaron would never have omitted this Sacrament so long, if it had been absolutely necessary to salvation. IV. This doctrine of the absolute necessity of Baptism was unknown to the ancient Fathers. For the primitive Church did tolerate very godly men (though we allow not this their fact) that they should defer their baptism many years, yea often to the time of their death. Hence was it that Constantine the great was not baptized till a little before his death: and Valentinian by reason of his delay, was not at all baptised: whom notwithstanding Ambrose pronounceth to be in heaven. And Bernard in his 77. epist. disputeth, that not every deprivation of Baptism, but the contempt or palpable negligence, is damnable. The VII. error. Man after the fall of Adam hath freewill as well to do that which is good, as that which is evil, although it be in a divers manner, that is, he hath free-will to do● evil simply, and without any external aid: but to do well, none at all, but by the grace of God preventing, or guiding us: the which grace notwithstanding every man hath, and to the which grace it is in our freewill either to consent and together work with the same, or not. And therefore the power of freewill to do that which is good & acceptable to God, is only attenuated & weakened before conversion, and therefore man can of himself work a preparation to justification. The Confutation. Man not regenerated hath freewill to do only that which is evil, none to do good. He being not already converted cannot so much as will to have faith, and be converted. Reasons. I. Man is not said to be weak or sick, but dead in sins. Ephe. 2.1. Col. 1.13. As he therefore that is corporally dead can not stir up himself, that he may perform such works of vivification, no not then when others help him: so he that is spiritually dead, cannot move himself to live unto God. II. He is the servant of Satan, and bondslave of sin. Eph. 2.2. Rom. 6.13. Now we know that a servant standeth at the beck & pleasure of another, and can do nothing else. III. That which no man can by himself know and believe, the same he cannot will: but no man can know & believe those things that appertain to the kingdom of GOD. 1. Cor. 2. vers. 14. The natural man perceiveth not the things of the spirit of God. 2. Cor. 3. 5. We are not sufficient of ourselves, to think any thing as of ourselves. Therefore no man can will by himself, those things that appertain to God's kingdom. IV. That which is a deadly enemy to goodness, and is directly repugnant thereunto the same desireth not that which is good; but the will is an enemy & directly repugnant unto goodness. Rom. 8.7. The wisdom of the flesh is hatred against God: for it is not subject to the law of God, neither indeed can be. Object. I. The word is near unto thee in thine heart, and in thy mouth, that thou mayest do the same. Deut. 30. Answer. It is easy to perform the law legally, but not evangelically: Now this is done, when as any man doth fulfil the law by a Mediator, and from him receiving the spirit of god, doth endeavour to perform new obedience. Object. II. God giveth many precepts by which we are commanded to repent, believe, obey God, etc. Therefore to do these, we have freewill. Answ. Such places do not show us what we can do, but what we should do, & our weakness what we cannot do: neither do they show what men can do, but what men should do. II. They are instruments of the holy Ghost, whereby he doth renew and convert such as shall be saved. They object again. God in commanding these, doth not require things impossible. Ans. He doth not indeed to men in their innocency, but now to all such as fell in Adam he doth, and that by their own default, not Gods. Object. III. Philip. 3. 12. Work your salvation with fear and trembling. Answer. Paul speaketh of such as are already converted, which have their will in part freed. Object. IV. If the will be a mere patient, it is constrained to do that, which is good. Answ. The will both in itself, and of itself, is a mere patient in her first conversion unto God; but if it be considered as it is moved by the spirit of God, it is an agent. For, being moved, it moveth. It is not therefore compelled, but of a nilling will, is made a willing will. The VIII. error. The holy Ghost doth not give grace to will, but only doth unloose the will which before was chained, and also doth excite the same: so that the will by her own power, doth dispose herself to justification. The Confutation. It is apparently false. To will those things which concern the kingdom of God, as faith, conversion, and new obedience, is the mere gift of God's spirit. Matth. 11.28. No man knoweth the Father but the Son, and he to who●● the Son will reveal him. Luke 8. To you it is given to know the mysteries of the kingdom of God. Philip. 2. It is God which worketh in you to will and to do. 1. Cor. 12. 13. No man can say that jesus is the Lord but by the holy Ghost. Briefly he, who according to God is to be created to righteousness and holiness, Eph. 4.24. cannot any ways dispose himself to justification, or new creation. For it is impossible that a thing not yet created, should dispose itself to his creation. The IX. error. That preparation to grace, which is caused by the power of freewill, may by the merit of congruity deserve justification. The Confutation. These things smell of more than Satanical arrogancy. For what man, but such an one as were not in his right mind, would believe, that he, unto whom so many millions of condemnations are due, could once merit the least dram of grace. The prodigal son, he was not received into favour by reason of his deserts, but by favour. Luk. 15.21. His son said unto him, I have sinned against heaven, and against thee, and am no more worthy to be called thy son. The X. error. The faith of the godly, or that which justifieth, is that whereby a man doth in general believe the promised blessedness of God, and by which also he giveth his assent to other mysteries revealed of God concerning the same. The Confutation. Faith is not only a general knowledge, and assent to the history of the Gospel, but further also a certain power, both apprehending and severally applying the promises of God in Christ, whereby a man doth assuredly set down that his sins are forgiven him, and that he is reconciled unto God. Reasons. I. A particular assurance of the favour of god, is of the nature of faith. Eph. 3.12. By whom we have boldness; and entrance with confidence, by faith in him. Rom. 4.20. Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory unto God. 21. Being fully assured that he which had promised, was also able to do it. Heb. 10.22. Let us draw near with a true heart in assurance of faith. II. Particular doubtings is reprehended Mat. 14. ●●. O thou of little faith, why didst thou doubt? Luk. 12.29. Hang ye not in suspense. III. That which a man prayeth for to god, that must he assuredly believe to receive. Math. 11.24. But the faithful in their prayers make request for adoption, justification, and life eternal: And therefore they must certainly believe that they shall receive these benefits. IV. Rom. 5.1. We being therefore justified, we have peace with God. But there can be no peace, where there is not a particular assurance of God's favour. V. That which the spirit of God doth testify unto us particularly, that must also be believed particularly: But the spirit of God doth give a particular testimony of the adoption of the faithful. Rom. 8.16. Gal. 4.6. This therefore is in like sort to be believed. Whereas they say, that no man hath a particular assurance, but by especial revelation, as was that which Abraham, and Paul had, it is false. For the faith of these two is set down in Scripture, as an example which we should all follow. For this cause Abraham is called the Father of the faithful: and Paul testifieth the very fame of himself. 1. Tim. 1.16. For this cause (saith he) was I received to mercy, that jesus Christ should first show on me all long suffering, unto the example of them which shall in time to come believe in him unto eternal life. Again, whereas they say, that we have a moral assurance, but not the assurance of faith, it is a popish devise. For, Rom. 8.16. The spirit of adoption (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) together beareth witness to our spirits. Where we see two witnesses of our adoption; our own spirit, and the spirit of God. Our spirit doth testify morally of our adoption, by sanctification, and the fruits thereof: and therefore also the spirit of God witnesseth after another manner, namely, by the certainty of faith, declaring and applying the promises of God. Object. I. We are commanded to work our salvation with fear & trembling. Ans. This fear is not in regard of God's mercy forgiving our sins, but in respect of us and our nature, which is ever prone to slide away, and starting from God. Object. II. In respect of God's mercy, we must hope for salvation: but in respect of our unworthiness, we must doubt: Ans. I. We may not at all lawfully doubt of God's mercy, because doubtfulness is not of the nature of faith, but rather a natural corruption. II. If we consider our own unworthiness, it is out of all doubt, that we must be out of all hope, and despair of our salvation. Object. III. There be many sins unknown unto us, and so also uncertain whether they be pardoned unto us. Answer. He that certainly and truly knoweth that but one sin is pardoned him, he hath before God all his sins remitted, whether they be known or unknown. Object. IV. No man dare swear, or die in the defence of this proposition, I am the child of God, or in God's favour, and justified. Answ. They which have an unfeigned faith, will if they be lawfully called, not only testify their adoption by an oath, but seal it also by their blood. Object. V. A man may have this faith which the Protestants talk of, and lie in a mortal sin, and have also a purpose to persevere in a mortal sin. Ans. It is far otherwise, for Act. 15.9. True faith purifieth the heart. These Sophisters do further affirm, that this faith, which to them is nothing but a knowledge and illumination of the mind concerning the truth of God's word, is the root and foundation of justification. The which if it be true, why should not the devil be just? for he hath both a knowledge of God's word, and thereunto by believing doth give his assent; who notwithstanding he have such a faith, yet can he not be called one of the faithful. Here they except, and say. The devils faith is void of charity, which is the form of faith. But this is a doting surmise of their own brain. For charity is the effect of faith, 1. Tim. 1.5. But the effect cannot inform the cause. The XI. error. Man's love of God, doth in order and time go before his i●stification and reconciliation with God. The Confutation. Nay contrarily, unless we be first persuaded of God's love towards us, we never love him. For we love him, because he loved us first. 1. joh. 4.19. Again, it is impossible that God's enemy should love him: but he which is not as yet justified, or reconciled to God, he is God's enemy. Rom. 5.9,10. Neither is any man before the act of justification, made of God's enemy his friend. The XII. error. jufused or inherent justice, is the formal cause of i●stification, whereby men are justified in the sight of God. The Confutation. We do contrarily hold, that the material cause of man's justification is, the obedience of Christ in suffering, & fulfilling the law for us: but as for the formal cause that must needs be Imputation, the which is an action of God the Father accepting the obedience of Christ for us, as if it were our own. Reasons. I. Look by what we are absolved from all our sins, and by which we obtain eternal life, by that alone are we justified: But by Christ's perfect obedience imputed unto us, we are absolved from all our sins, and through it we are accepted of God to eternal life; the which we cannot do by inherent holiness. Therefore by Christ's perfect obedience imputed unto us, are we alone justified. This will appear to be true in the exercises of invocation on God's name, and also of repentance. For in tentation, and conflicts with sin and Satan, faith doth not reason thus: Now I have charity and inherent grace, and for these God will accept of me: But faith doth more rightly behold the son of God, as he was made a sacrifice for us, and sitteth at the right hand of his Father, there making intercession for us: to him, I say, doth faith fly, and is assured that for this his son, God will forgive us all our sins, and will also be reconciled unto us, yea, and account us just in his sight, not by any quality inherent in us, but rather by the merit of jesus Christ. Rom. 5.19. II. As Christ is made a sinner, so by proportion such as believe are made just: But Christ was by imputation only made and accounted a sinner for us. 2. Cor. 5. 21. For he became a surety for us, and a sacrifice for our sins, upon which all both the guiltiness of God's wrath, and punishment for us was to be laid. Hence is it that he is said to become (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a curse for us: Therefore we again are made just only by imputation. III. The contrary to condemnation is remission of sins, and justification is the opposite of condemnation. Rom. 8. 33. It is God that justifieth, who shall condemn? Therefore justification is the remission of sins. Now remission of sins dependeth only upon this imputation of Christ's merits. IV. Albeit infused and inherent justice may have his due place, his praise, and also deserts, yet as it is a work of the holy Ghost, it is not in this life complete, and by reason of the fleshy whereto it is united, it is both imperfect, and infected with the dregs of sin. Esai 64. Therefore before God's judgement seat it cannot claim this prerogative, to absolve any from the sentence of condemnation. Object. I. This imputation is nothing else but a vain cogitation. Answ. I. Yes, it is a relation or divine ordinance, whereby one relative is applied to his correlative, or as the Logicians say, is as the foundation to the Terminus. II. As the imputation of our sins unto Christ, was indeed something: so the imputation of Christ's justice unto us, must not be thought a bare conceit. III. Again, the Church of Rome doth herself maintain imputative justice, namely, when as by Ecclesiastical authority she doth apply the merits and satisfactions of certain persons, unto other members of that Church. Whence it is apparent, that even the Pope's indulgences they are imputative. Object. II. Imputative justice, is not everlasting: but that justice which the Messiah bringeth is everlasting. Ans. Although after this life there is no pardon of sins to be looked for, yet that which is given us in this life, shall to our salvation continue in the life to come. Object. III. If justification be by imputation, he may before God be just, who indeed is a very wicked man. Ans. Not so any ways: for he that is once by imputation justified, he is also at that same instant sanctified. The XIII. error. There is also a second justification, and that is obtained by works. The Confutation. That popish device of a second justification, is a fantastical delusion. For, I. The word of God doth acknowledge no more but one justification at all, and that absolute and complete of itself. There is but one justice, but one satisfaction of God being offended therefore there cannot be a manifold justification. II. If by reason of the increase of inherent justice, justification should be distinguished into several kinds or parts, we might as well make an hundredth kinds, or parts of justification, as two. III. That which by order of nature doth follow after full justification before God, it cannot be said to justify: But good works do by order of nature follow man's justification, and his absolution from sins: because no work can please God, except the person itself, that worketh the same, do before please him. But no man's person can please God, but such an one as being reconciled to God, by the merits of Christ hath peace with him. IV. Such works as are not agreeable to the rule of legal justice: they, before the tribunal seat of God, cannot justify, but rather both in, and of themselves are subject to God's eternal curse. For this is the sentence of the Law, Cursed is every one that continueth not in all things written in the book of the Law to do them. Now the works even of the regenerate; are not squared according to the rule of legal justice: wherefore David being, as it were stricken, with the consideration of this, durst not once oppose, no not his best works to the judgement of God, that by them he might plead pardon of his sins; whence it is that he crieth out and saith, Enter not into judgement with thy servant, O Lord: for than no flesh living shall be justified in thy sight. The like doth job 9.3. If he (namely, such an one as saith he is just) contend with God, he cannot answer him one of a thousand. And Dan. 9 18. We do not present our supplications before thee for our own righteousness, but for thy great tender mercies. V. justification by works, let them be whatsoever they can be, doth quite overturn the foundation of our faith. Gal. 5.2. If ye be circumcised, Christ will profit you nothing. and v. 4. Ye are abolished from Christ, whosoever are justified by the law: ye are fallen from grace. In this place the Apostle speaketh of them, not which did openly resist Christ, and the Gospel, but of such as did with the merit of Christ mingle together the works of the Law; as though some part of our salvation consisted in them. Exception. This place doth only exclude such moral works of the flesh, as do go before faith, or the works of the law of Moses. Ans. This is untrue. For even of Abraham being already regenerated, and of those his works which were done when he was justified, Paul speaketh thus, To him, not which worketh, but which believeth is faith imputed. Those works which God hath prepared that the regenerate should walk in them, are moral works, and works of grace; but these are excluded from justification, and working man's salvation. Eph. 2.10. And Paul being regenerate saith thus of himself, I am not guilty unto myself of any thing, yet am, I not thereby justified. VI The cause of the cause is the cause of the thing caused; but grace without works is the cause of man's predestination, the which is the cause of his justification: and therefore grace without works shall much more be said to be the cause of justification. Object. I. Levit. 18.5. He that keepeth my statutes shall live in them. Ans. This saving is a legal sentence: and therefore showeth not what men can do, but what they should do. Object. II. Psal. 119.1. Blessed are those that walk in the Law of the Lord. Ans. Man is not here said to be blessed, because he walketh uprightly, but because the person of such: walker is, by the merits of Christ, justified before God. Object. III. judge me according to my righteousness. Psal. 7. And the fact of Phinees was imputed to him for righteouses. Ans. These places are not meant of that righteousness of the person, by which it is righteous before God; but of the righteousness of some particular cause, or work. For where as David was accused of this crime, that he did affect Saul's kingdom, he in this point doth in the words above mentioned, testify his innocency before God. Object. IV. We are judged according to our works, therefore also by them justified. Ans. The reason is not alike: because the last judgement is not the justifying of a man, but a declaration of that justification which he had before obtained. Therefore the last judgement must be pronounced and taken, not from the causes of justification, but from the effects and signs thereof. Object. V. Make you friends of unrighteous Mammon, etc. that they may receive you into eternal habitations. Ans. This they do, not as authors of salvation, but as witnesses of the same. Object. VI Dan. 4.24. Redeem thy sins by righteousness, and thine iniquity by mercy towards the poor. Ans. It is rather, break off thy sins, then redeem, for so is the original: now men break off their sins, by ceasing from them, not satisfying for them. Object. VII. Evil works condemn: therefore good works justify. Answ. It followeth not; because good works are not perfectly good, as evil works are perfectly evil. Object. VIII. We are saved by hope, Rom. 8. Answer. We must distinguish betwixt justification, and salvation: salvation is the end, justification is one degree to come to the end: but there is more required to the end then to a degree subordinate to the end: therefore we are saved by hope and faith, but justified by faith alone. Object. IX. Affliction causeth eternal glory, 2. Cor. 4.17. Ans. This is doth not, as by it own merit, effecting the same, but, rather as a path and way manifesting and declaring the same. Object. X. jam. 2.21. Abraham was justified by works. Ans. Not as any cause of justification, but as a manifestation thereof. Object. XI. He that is just, let him be more just. Ans. This place must be understood of justification before men, namely, of sanctification, or an holy life: not of justification in the sight of God. Object. XII. We are justified by faith, therefore by a work. Ans. We are justified by faith, not as it is a virtue, and a work, but as it is an instrument apprehending the justice of Christ, whereby we are justified. And in this respect faith is said, by the figure called Metonymia, to be imputed to us unto righteousness. Object. XIII. The works of grace are died in the blood of Christ. Ans. They are indeed died therein, but to the end they might the better please God, not justify man: and whereas they are so stained as that they need dying in the blood of Christ, therefore can they not any ways justify sinful man. And the person of the worker, is as well died in Christ's blood, as is his work, yet he can not say that his person doth therefore justify him. And as I have now proved that this doctrine of the Papists is very erroneous, so I also avouch that it is most ridiculous. Because for a man to say that inherent righteousness is, by good works, namely the fruits of righteousness, augmented; is as if a man should say, that the vine is made more fruitful by bearing grapes, or that the internal light of the sun is augmented by the external emission of the beams. Luther's saying is far more true. Good works do not make a good man, but a good man doth make works good. The XIIII. error. Grace is quite extinguished, or rather utterly lost by any mortal sin. The Confutation. I. The word of God doth manifestly declare that it is far otherwise, joh. 6. All that the Father giveth me, shall come unto me: and him that cometh unto me, I cast not away. Math. 16.16. Thou art Peter, and upon this rock will I build my Church: so that the gates of hell shall not prevail against it. 1. joh. 2.19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Rom. 5. 1. Being therefore justified we have peace with God. Now how could this be true, if he that was before justified, could any way quite fall from grace, and so perish. II. The elect after their very grievous fall from God forthwith repented them of their sins, as we may see in the example of David, Peter, etc. the which argueth that they had not quite fallen from grace, and lost the spirit of God. III. If grace be once utterly lost, than the engraffing of that party into Christ is quite abolished: therefore for such as repent; there must needs succeed a second new engraffing into Christ: & than it will also follow, that they must of necessity be baptised anew, which is absurd to think. But for all this, we deny not but grace may in part, and for a time be lost, to the end that the faithful may thereby acknowledge and know their weakness, and for it be humbled: but that there is any total or final falling from grace, we utterly deny. The XV. error. It is possible to fulfil the Law in this life. The Confutation. The Law is evangelically fulfilled, by believing in Christ; but not legally, by doing the works thereof. Reason. They which are carnal cannot possibly fulfil the law of God: but the most regenerate, so long as they live in this life, are carnal in part. Rom. 7.14. I am, saith Paul of himself, carnal, and sold under sin. Prou. 20. Who can say, Mine heart is pure, I am pure from sin? Eccles. 7. There is none so just upon earth, which doth good, and sinneth not. Psal. 130. If thou, Lord, observe what is done amiss, Lord who shall abide it? We are daily taught to pray unto God, Forgive us our sins. Exception. Indeed if the justice of the faithful be absolutely considered, it is imperfect, but as God doth exact it of our frailty, it is perfect. Answer. This is but the fancy of some doting jesuit. For this sentence of the Law is simple, eternal, and immovable, Cursed is every one that continueth not in all things which are written in this book to do them. Neither may we imagine, that God will not therefore exact the full accomplishing of the law, because we are frail. For we are creatures and debtor: now we know that the debt doth not decrease, by reason of the debtor poverty. Object. The faithful are said to be perfect in this life. Ans. There is a twofold perfection, the one incomplete, the which is an endeavour or care to obey God in the observation of all his precepts; the other is termed complete, this is that justice which the law requireth, namely, a perfect and absolute justice, according to that measure which man performed to God in his innocency. In the first sense the faithful are said to be perfect, not in this latter. The XVI. error. Works done in grace do (ex condigno) condignly merit eternal life. The Confutation. I. Eternal life is the free gift of God. Rom. 6.23. The wages of sin is death, but the gift of God is eternal life through Christ jesus. Therefore it is not obtained by the merit of works. II. The merit of condignity, is an action belonging to such an nature as is both God and man, not to a bare creature. For the Angels themselves cannot merit any thing at God's hands: yea and Adam also, if he had stood in his first innocency, could have deserved nothing of god, because it is the bounden duty of the creature to perform obedience unto his Creator. The merit therefore of condignity, doth only agree unto Christ God and man, in whom each nature doth, to the effecting of this merit, perform that which belongeth to it. For the humanity it doth minister matter unto the meritorious work, by suffering and performing obedience: but the Deity of Christ, whereunto the humanity is hypostatically united doth confer full and sufficient worthiness unto the work. Hence is it that the Father doth speak thus of his son, Mat. 3.17. This is my beloved Son, in whom I am well pleased (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) III. In the second commandment God doth promise eternal life to the keepers of his commandments, yet he saith not that they shall obtain it by desert, but that he will show mercy to thousands of them that love him, and keep his commandments. IV. That a work may be meritorious, first there must be an equal proportion betwixt it, and legal justice, or eternal life: secondly, merit doth presuppose this also, that in God there must be a due debt towards man, for God than ought on duty, not by favour, to accept of the person of man. But all our works, yea our most holy works, they cannot come near unto legal righteousness. For, seeing all the regenerate are partly carnal, and partly spiritual, all their works in like sort are imperfectly good. For look what the causes are, and such must the effects needs be. So then, good works do presuppose a due debt in man, none in God. V. The ancient Fathers do not acknowledge this merit of condignity as currant. August. in his manuel, chap. 22. My merit is God's mercy. Bernard. ser. 63. upon the Cant. It is sufficient to know this, that merits are not sufficient. And ser. 61. Cant. Man's justice is God's goodness. And epist. 190. That the satisfaction of one may be imputed to all, as the sins of all were borne by one. And as for ancient doctors, merit was nothing else to them but a good work acceptable to God. Aug. epist. 105. to Sixtus. If it be grace, then is it not bestowed by reason of any merit, but upon free mercy. What merits of his own can he that is set at liberty brag of, who if he had his merits should have been condemned? So the word merit doth signify to do well, to be acceptable, to please, as the old interpreter hath, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to please God, used this Latin word promereri, To merit. Object. I. Works have attributed unto them reward. Answer. Reward is not so much attributed to the work, as to the worker, and to him not for himself, but for Christ's merits apprehended by faith. Therefore not our merit, or personal merit, but Christ's merit, and our reward are correlatives. Object. II. 2. Thess. 1.6. It is a righteous thing with God to recompense tribulations, etc. Ans. It is righteous, not because God ought so to do of duty, but because he promised: now for God to stand to his word. it is a part of justice. Object. III. Christ hath merited, that works might merit. Ans. I. This taketh quite away the intercession of Christ. II. It is against the nature of a legal work, to merit (ex condigno) condignly: because both the law of nature and creation do bind man to perform legal works unto God. And further, all works are very imperfect, and mixed with sin. III. This doctrine concerning works, doth obscure and darken the merit of Christ: because that the obtaining of eternal life is withdrawn from his death and obedience, & attributed unto works. For they say thus, that Christ by his passion did merit indeed for the sinner justification: but a sinner once justified, doth for himself by his own merits even condignly merit eternal life. Object. IV. The works of the regenerate, are the works of the holy Ghost, therefore perfect and pure. Ans. I. The works of God are all perfect, but yet in their time, and by degrees: therefore sanctification which is a work of god, must in this life remain incomplete, & is made perfect in the world to come. II. The works of God are pure, as they are the works of God alone, not of God and impure man: but now good works they do come immediately from the natural faculties of the soul, namely, from the understanding, and the will, (in which, they being as yet, but partly regenerated, some corrupt qualities of sin do yet remain) and are not immediately and simply, or wholly derived from God's spirit. And hence it is that they are all stained with sin. The XVII. error. Man knoweth not but by especial revelation, whether he be predestinated or not. The Confutation. The contrary to this, is a plain truth. Reasons. I. That which a man must certainly believe, that may he also certainly know without an especial revelation: but every faithful man must believe that he is elected. It is God's commandment, that we should believe in Christ. 1. joh. 3.23. Now to believe in Christ, is not only to believe that we are adopted, justified, and redeemed by him; but also in him elected from eternity. II. That which is sealed unto us by the spirit of God, of that we are very sure without special revelation: but our adoption, and so consequently our election, is sealed unto us by the spirit of God. 1. Cor. 2. 12. We have not received the spirit of the world, but the spirit which is of God: that we might know the things that are given to us of God. Therefore is our election certainly known unto us. Eph. 1.13. In whom also ye have trusted after that ye heard the word of truth, even the Gospel of your salvation, wherein also after that ye believed, ye were sealed with the holy spirit of promise. Exception. The holy Ghost doth seal unto us our adoption morally by works, and therefore the knowledge of our adoption is but only probable. Answer. It sealeth unto us our adoption, by begetting a special trust and confidence. For when as we hear Gods promises, and withal think upon them, than doth the holy Ghost by the same promises move our understandings and wills to embrace them, and in moving them, doth make us both to give our assent unto them, and in them to rest ourselves: whence ariseth a special assurance that we are adopted, and in the favour of God. Luk. 10. 20. Rejoice rather that your names are written in heaven. But no man can be glad for that good which he is in doubt whether he have received it, or not. IV. 2. Pet. 1. 10. Study to make your vocation and election sure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but this is not in respect of God, but ourselves. Object. No man must by the Catholic faith believe any thing which God hath not revealed either in the written or unwritten word, namely tradition. But there is no such either writing or tradition as this, namely, that such a particular man, suppose Peter, or Henry, is predestinated of God. Therefore no man must particularly believe that he is saved. Ans. Albeit this particular proposition, I am elected, is not expressly set down in the Scriptures, yet is it inclusively comprehended in them, as the Species is in his Genus, as the Logicians speak: so that it may by just consequent be gathered out of God's word, if we reason thus: They which truly believe, are elected, joh. 6.35. I truly believe: therefore I am elected. The first proposition is taken from the Scriptures: the second, from the believers conscience, and from them both the conclusion is easily derived. CHAP. 52. Concerning the decree of Reprobation. THus much shall suffice for the decree of Election, now followeth the decree of Reprobation. The decree of Reprobation, is that part of predestination, whereby God, according to the most free and just purpose of his will, hath determined to reject certain men unto eternal destruction, and misery, and that to the praise of his justice. Rom. 9.21. Hath not the potter power over the clay, to make of the same lump one vessel to honour, and another to dishonour? 1. Pet. 2.8. To them which stumble at the word, being disobedient, unto which thing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they were even ordained. jud. v. 4. There are certain men crept in, which were before of old (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ordained to this condemnation. 1. Thess. 5.9. God hath not appointed us unto wrath but to salvation. In the Scriptures Cain and Abel, Ishmael and Isaac, Esau and jacob, are propounded unto us as types of mankind partly elected, and partly rejected. Neither do we here set down any absolute decree of Damnation, as though we should think that any were condemned by the mere and alone will of God, without any causes inherent in such as are to be condemned. For unto the decree of God itself, there are certain means for the execution thereof annexed, and subordinate. And therefore, though we never do, or can separate God's decree, and the means to execute the same, yet do we distinguish them, and do consider the purpose of God, sometimes by itself alone, and sometimes again not by itself, but with middle causes subordinate thereto. And in this second respect, Christ is said to be predestinate: but in the former, namely, as the decree is considered by itself, he is not predestinated, but together with God the Father, a Predestinator. Again, the decree of God is secret. I. Because it ariseth only from the good pleasure of God, unsearchable, & adored of the very angels themselves. II. Because it is not known but by that which is after it, namely, by the effects thereof. CHAP. 53. Concerning the execution of the decree of Reprobation. IN the executing of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof. The foundation of executing the decree of Reprobation, is the fall of Adam, by which fall he was subject both to sin and damnation. Rom. 11.32. For God hath shut up all in unbelief, that he might have mercy on all. 1. Pet. 2.8. Here we must note, that God hath so decreed to condemn some, as that notwithstanding; all the fault and guilt of condemnation remaineth in the men only. Further, whom God rejecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth and abhorreth the reprobate when he is fallen into sin, for the same sin. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent nor a cause of God's decree, but only a consequent and followeth the decree. Reprob●tes are either Infants or men of riper age. In reprobate infants, the execution of God's decree is this: assoon as they are borne, for the guilt of original and natural sin, being left in God's secret judgement unto themselves, they dying are rejected of God for ever. Rom. chap. 5. ver. 14. But death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Rom. 9.11. For ere the children were borne, and when they had neither done good nor evil, that the purpose of God might remain according to election not by works, but by him that calleth. Reprobates of riper age, are of two sorts, they that are called (namely, by an uneffectual calling) and they that are not called. In the Reprobates which are called, the execution of the decree of Reprobation hath three degrees, to wit, an acknowledgement of God's calling, a falling away again, and condemnation. The acknowledgement of God's calling is, whereby the Reprobates for a time, do subject themselves to the calling of God, which calling is wrought by the preaching of the word. Mat. 22.14. For many are called, but few are chosen. And of this calling there are five other degrees. The first is, an enlightening of their minds, whereby they are instructed of the holy Ghost to the understanding and knowledge of the word. Heb. 6.4. For it is impossible that they which were once lightened, etc. 2. Pet. 2.20. For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ, are yet tangled again therein, and overcome, the latter end is worse with them then the beginning. The second, is a certain penitency, whereby the Reprobate, I. doth acknowledge his sin. II. Is pricked with the feeling of God's wrath for sin. III. Is grieved for the punishment of sin. IV. Doth confess his sin. V. Acknowledgeth God to be just in punishing sin. VI Desires to be saved. VII. Promiseth repentance in his misery or affliction, in these words, I will sin no more. Math. 27.3. Then when judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chief Priests and Elders. Heb. 12.17. For ye know how that afterward also when h● would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the blessing with tears. 1. King. 21.27. Now when Ahab heard those words, he rend his clothes, and put sackcloth upon him, and fasted, and lay in sackcloth, and went softly. Numb. 23.10. Let me die the death of the righteous, and let my last end be like his. Psal. 78.32. For all this, they sinned still, and believed not his wondrous works. 33. Therefore their days did he consume in vanity, and their years hastily. 34. And when he slew them, they sought him, and they returned, and sought God early. 35. They remembered that God was their strength, and the most high God their redeemer. The third degree is, a temporary faith, whereby the reprobate doth confusedly believe the promises of God, made in Christ, I say confusedly, because he believeth that some shall be saved, but he believeth not that he himself particularly shall be saved, because he being content with a general faith, doth never apply the promises of God to himself, neither doth he so much as conceive any purpose, desire, or endeavour to apply the same, or any wrestling or striving against security or carelessness and distrust. jam. 2. 19 Thou believest that there is one God, thou dost well: the devils also believe it, and tremble. Math. 13.20. And he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it. 21. Yet hath he no root in himself, and dureth but a season. joh. 2.23. Now when he was at jerusalem at the Passeover in the feast, many believed in his Name when they saw his miracles which he did. 24. But jesus did not commit himself unto them, because he knew them all. The fourth is, a tasting of heavenly gifts: as of justification, and of Sanctification, and of the virtues of the world to come. This tasting is verily a sense in the hearts of the Reprobates, whereby they do perceive and feel the excellency of God's benefits, notwithstanding they do not enjoy the same. For it is one thing to taste of dainties at a banquet, and another thing to feed and to be nourished thereby. Heb. 6.4. For it is impossible, that they which were once lightened, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost. The fifth degree is, the outward holiness of life for a time, under which, is comprehended a zeal in the profession of religion, a reverence and fear towards God's ministers, and amendment of life in many things. Mark. 6.20. For Herod feared john, knowing that he was a just man, and an holy, and reverenced him, and when he heard him● he did many things, and heard him gladly. Act. 18.13. Then Simon himself believed also, and was baptised, and continued with Philip, and wondered when he saw the signs and great miracles which were done. Hos. 6.4. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? for your goodness is as a morning cloud, and as the morning dew it goeth away. The second degree of the execution of God's counsel of reprobation, in men of ripe age which are called, is a falling away again, which for the most part is effected and wrought after this manner. First, the reprobate is deceived by some sin. Secondly, his heart is hardened by the same sin. Thirdly, his heart being hardened, it becometh wicked and perverse. Fourthly, then followeth his incredulity and unbelief, whereby he consenteth not to God's word, when he hath heard and known it. Fiftly, an Apostasy, or falling away from faith in Christ, doth immediately follow this unbelief. Hebr. 3.12,13. Take ●eed, brethren, lest at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God. 1. Tim. 1.19. This Apostasy, is sometimes sin against the holy Ghost. In the sin against the holy Ghost, we have have these several points to be considered: I. The Name; it is called a sin against the holy ghost, not because it is done against the person, or deity of the holy Ghost (for in this respect he that sinneth against the holy Ghost, sinneth in like sort against both the father, & the Son) but it is so called, because it is done contrary to the immediate action, namely, the illumination of the holy Ghost. For albeit this be an action common to the whole Trinity, yet the Father and the son do effect the same by the holy Ghost. II. The efficient cause of it; which is a set & obstinate malice against God, and against his Christ. Therefore when a man doth in the time of persecution, either for fear, or rashly deny Christ, he doth not commit this sin against the holy Ghost, as may appear by the example of Peter who denied Christ. Mat. 26.73.74.75. Neither doth he which persecuteth Christ and his Church upon ignorance fall into this sin. Paul persecuted the Church of Christ, and yet God had mercy on him, because he did it ignorantly. 1. Tim. 1.13. Many of the jews crucified our Saviour Christ, who afterward, because they committed that grievous fact upon ignorance, repenting at Peter's sermon, they did obtain remission of their sins. Act. 3.17. 37. III. The Object, namely God himself, and the Mediator Christ jesus. For the malice of this sin is directed against the very majesty of God himself, and against Christ. Hebr. 10.29. Of how much sorer punishment suppose ye shall he be worthy, which treadeth underfoot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despise the spirit of grace? Therefore this sin doth directly respect the first table of the moral law, and is not some particular slipping aside from the observation of those commandments which are contained in this first table, such as are some doubtings concerning God, or of the truth of the scriptures, or of Christ, etc. but it is a general defection & apostasy from God, and that totally. IV. The subject in which it is. This sin is found in none at all, but such as have been enlightened by the holy Ghost, and have tasted of the good gift of God. Heb. 6.5,6. Neither is it in him a bare cogitation alone, but an external action, or rather such a blasphemy against God as proceedeth from a malicious, and obstinate heart. Matth. 12. 31. V. The Elect cannot commit this sin: and therefore they who feel in themselves a sure testimony of their election, need never to despair: nay, this sin is not in every reprobate: for many of them die before they have this illumination by God's spirit. VI This sin cannot be forgiven, not because it is greater than that Christ's merit can satisfy for it, but because after a man hath once committed this sin, it is impossible for him to repent. For the gift of repentance proceedeth from the holy Ghost, and the holy ghost remaineth in us through Christ apprehended by faith: now no man doth apprehend Christ, that doth maliciously despise and contemn him. VII. It is very hard to know when a man committeth this sin, because the root thereof, namely, set malice, lurketh inwardly in the heart, and is not so easily discerned. Out of all this which hath been spoken, we may thus define this sin. The sin against the holy Ghost is a voluntary, and obstinate denial of, and blasphemy against the Son of God, or that truth which was before acknowledged concerning him, & so consequently an universal defection from God and his true church. We have an example of this sin partly in the devil, who albeit he knew well enough that jesus was that Christ, yet he never ceased both wittingly and willingly with all his power, to oppugn the sacred Majesty of GOD, together with the kingdom of jesus Christ, and, as far forth as he could, utterly to supplant the same, partly in the pharisees, Matth. 12.32. joh. 3.2. After Apostasy followeth pollution, which is the very fullness of all iniquity, altogether contrary to sanctification. Gen. 15.16. And in the fourth generation they shall come hither again, for the wickedness of the Amorites is not yet full. The third degree is damnation, whereby the Reprobates are delivered up to eternal punishment. The execution of damnation beginneth in death, and is finished in the last judgement. Luk. 16.22. And it was so that the beggar died, and was carried by the Angel into Abraham's bosom; the rich man also died and was buried. 23. And being in hell torments, he lift up his eyes and saw Abraham a far off, and Lazarus in his bosom. The execution of the decree of reprobation in Infidels, which are not called, is this. First, they have by nature ignorance and vanity of mind. After that followeth hardness of heart, whereby they become void of all sorrow for their sins. Then cometh a reprobate sense, which is, when the natural light of reason, and of the judgement of good and evil, is extinguished. Afterward when the heart ceaseth to sorrow, then ariseth a committing of sin with greediness. Then cometh pollution, which is the fullness of sin. Lastly, a just reward is given to all these, to wit, fearful condemnation. Eph. 4. 18. Having their cogitations darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. Rom. 1.28. For as they regarded not to know God, even so God delivered them up to a reprobate mind, to do those things which are not convenient. CHAP. 54. Concerning a new devised doctrine of Predestination, taught by some new and late Divines. Certain new Divines of our age, have of late erected up a new doctrine of Predestination, in which, fearing belike, lest they should make God both unjust, and unmerciful, they do in the distribution of the causes of salvation and damnation, turn them upside down; as may appear by their description in this table. But this their doctrine hath some foul errors and defects, the which I, according as I shall be able, will briefly touch. The I. error. There is a certain universal or general election, whereby God, without any either restraint, or exception of persons, hath decreed to redeem by Christ, and to reconcile unto himself all mankind wholly, fallen in Adam, yea every singular person, as well the Reprobate, as the Elect. The Confutation. The very name of Election doth fully confute this: for none can be said to be elected, if so be that God would have all men elected in Christ. For he that electeth, or maketh choice, cannot be said to take all: neither can he that accepteth of all, be said to make choice only of some. Object. Election is nothing else but dilection, or love: but this we know, that God loveth all his creatures; therefore he electeth all his creatures. Answer. I. I deny that to elect is to love, but to ordain and appoint to love. Rom. 9.13. II. God doth love all his creatures, yet not all equally, but every one in their place. Furthermore, this position doth flatly repugn the most plain places of holy Scripture. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself. joh. 10. I give my life for my sheep. Exception. All men are the sheep of Christ. Answer. john addeth, And my sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, neither shall they perish. Eph. 5.23. Christ is the head of the Church, and the same is the Saviour of his body. vers. 25. Christ loved the Church, and gave himself for it. Redemption and remission of sins, is the inheritance of the Saints, and of such as are made heirs of the kingdom of Christ. Coloss. 1.13. Again, look for whom Christ is an Advocate, and to them only is he a Redeemer; for redemption and intercession, which are parts of Christ's priesthood, the one is as general and large as the other, and are so surely united and fastened together, as that one cannot be without the other. But Christ is only an Advocate of the faithful. joh. 17. in that his solemn prayer, he first prayeth for his own, namely his disciples elected not only to the Apostleship but also to eternal life: and then vers. 20. he prayeth likewise for them that should believe in him by their word. Now against these, he opposeth the world, for which he prayeth not that it may attain eternal life. And Rom. 8. Who shall accuse Gods elect? Christ sitteth at the right hand of the father, and maketh intercession for us. Furthermore, the members of Christ's Church, are called the Redeemed of the Lord, Psalm 87. Therefore this privilege is not given to all alike. Exception. This universal reconciliation is not in respect of man, but God himself, who, both made it for all, and offereth it to all. Ans. If Christ became once before God a reconciliation for all men's sins, yea and also satisfied for them all, it must needs follow that before God all those sins must be quite blotted out of his remembrance. For the actual blotting out of sins, doth inseparably depend upon reconciliation for sins: and satisfaction doth infer by God, and that necessarily, the very real and general abolishment of the guilt and punishment of sin. Object. I. Christ took upon him man's nature: therefore he redeemed man's nature generally. Answer. I. It followeth not, except we would say that Christ redeemed his own humanity, which cannot be any ways possible. II. Every woman doth partake the human nature of every man, yet is not every man each woman's husband, but hers alone, with whom by the covenant in matrimorie, he is made one flesh: and in like sort Christ did by his incarnation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) take also upon him man's nature, and that common to all Adam's progeny, yet is he the husband of his Church alone, by another more peculiar conjunction, namely, the bond of the spirit and of faith. And by it the Church is become flesh of his flesh, and bone of his bone. Eph. 5.20. And therefore she alone may justly claim title to the death of Christ and all his merits. Objection. II. Christ's redemption is as general, as Adam's fall was: and therefore it appertaineth to all Adam's posterity. Answer. Adam was a type of Christ, and Christ a counter-type correspondent to Adam. Adam was the root of all his successors, or all that should come of him, from the which first Adam, was sin and death derived: again, Christ he is also a root, but of the elect only, and such as believe, to whom, from him, proceed righteousness, and life eternal. He cannot be said to be the root of all, and every singular man, because that all do not drink and receive this his righteousness, and life neither are they actually by him made righteous. Romans 12.17.19. Object. The benefit of Christ's death redounded to all. Answer. It did, to all that believe. For as Adam destroyed all those that were borne of him: so Christ doth justify and save all those that are borne anew by him, and none other. Object. If tha● Adam's sin destroyed all, and Christ's merit doth not save all: then is Adam's sin more forcible to condemn, than Christ's mercy is to save. Answer. We must not esteem of the mercy of Christ by the number of men which receive mercy (for so indeed I grant, that as Adam's fall made all unjust, so the mercy of Christ and his redemption should actually justify all) but we mu●t rather measure it by the efficacy and dignity thereof, then by the number on whom it is bestowed. For it was a more easy thing to destroy all by sin, then by grace to save but one. Man, being but mere man, could destroy all: but to save even one, none could do it, but such an one as was both God and man. Object. III. Many places of Scripture there are which affirm this, that the benefit of Christ's death doth appertain unto all. Rom. ●1. God hath shut up all under sin, that he might have mercy upon all. 1. Tim. 2.4. God would have all men to be saved. 2. Pet. ●. 9. God would not have any to perish, but all come to repentance. Answer. I. You must understand all that believe, as it is Math. 11.28. All that are weary and heavy laden. joh. 3.6. All that believe. Gal. 3.23. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them which believe. Act. 10.43. All which believe. And surely there is as well a generality of them that believe, as of the whole world. II. We may understand by [all] of all sorts some, not every singular person of all sorts. So, revel. 5.9. Christ is said to have redeemed some out of every kindred, and tongue, and people, and nation. And Gal. 3.28. There is neither jew nor Grecian, neither bond nor free, there is neither male nor female, for ye are all one in Christ jesus. Matth. 4. Christ is said to have healed every disease, that is, every kind of disease. And Augustine to this purpose hath a fit rule. All is often used for many, as Rom. 5.18,19. Augustine in his Manuel to Laur. chap. 103. It is thus said (saith Augustine) God would have all to be saved, not because there was no man which he would have damned, who therefore would not do miracles amongst them, which would as he saith, have repent, if he had done miracles, but that by all men we should understand all sorts of men, howsoever distinguished, whether Kings, private persons, etc. And in his book de Corrept. & gratia, chap. 14. It is said, he would have all to be saved, so as we must understand all such as are predestinate to be saved, because amongst them there are all sorts of men, as he said to the pharisees, You tithe every herb. III. These two, to be willing to save man, and that he should come to the saving knowledge of the truth, are inseparably united together. 1. Tim. 2.4. But the second we see doth not agree to all and every singular person: therefore the first cannot. Object. IV. In many places of Scripture Christ is said to redeem the world, as 1. joh. 2.2. He is a propitiation for the sins of the whole world. Ans. This word world, signifieth, I. the frame of heaven and earth. II. All men both good and bad together. III. The company of unbelievers, and malignant haters of Christ. IV. The congregation of the Elect, dispersed over the face of the whole earth, and to be gathered out of the same. In this fourth signification we must understand such places as are above mentioned. Abraham is called the heir of the world, Rom. 4.13. that is, of many nations. Gen. 17.45. Object. V. God will not the death of a sinner, but rather that he repent and live, Ezech. 18.23. Answer. Augustine in his 1. book to Simplicius, 2. quest. answereth this question. You must, saith he, distinguish betwixt man, as he is borne man, and man, as he is a sinner. For God is not delighted with the destruction of man, as he is man, but as he is a sinner: neither will he simply the death of any as he is a sinner, or as it is the ruin and destruction of his creature: but in that, by the detestation and revenge of sin with eternal death, his glory is exceedingly advanced. God therefore will the death of a sinner, but as it is a punishment, that is, as it is a means to declare and set out his divine justice: and therefore it is an untruth for a man to say that God would have none condemned. For whereas men are once condemned, it must be either with God's will, or without it: if without it, than the will of God must needs suffer violence, the which to affirm is great impiety: if with his will, God must needs change his sentence before set down, but we must not presume to say so. Object. VI God is the Father of all, Malach. 2.10. Ans. This place is meant of God's Church, out of which, all men, standing in that corrupt estate by Adam, are the children of wrath, and of the devil. Eph. 2.2. joh. 8.44. Object. VII. If God did elect some, and reject others, he must needs be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a respecter of persons. Ans. I. One is said then to accept, or have respect of persons, when as he by some circumstances inherent in the person, is moved to do this or that. Now, as for God, he did upon his mere pleasure elect some, and reject others eternally, not moved or urged thereunto by any thing whatsoever, out of himself. II. He is debtor to none, but may by good right do with his creatures what seemeth good unto him in his own eyes. III. It is one thing with God to accept of persons, and another to make choice of men. This if we should not grant, it would follow that God must be deemed blameworthy, because he made not all his creatures most glorious Angels. Object. VIII. If God decreed to reject certain men, than did he hate his creature. Answ. God decreed to reject his creature and workmanship, not because he hated it, but because he appointed it to hatred. And it is one thing to hate, and another to appoint to hatred. And indeed God doth not actually hate any thing, but for sin. That saying of Augustine to Simplicius is fit for this purpose. When God maketh the wicked, whom he doth not justify, vessels of wrath, he doth it not to hate that which he made: for in that he made them vessels, they have their use, namely, that by their pains to which they were ordained, the vessels of honour might reap profit. God therefore doth not hate them, in that they are men, or vessels, neither any thing that he made in them by creation, or ordination. For God hateth nothing which he hath made. But in as much as he made them vessels of destruction, he did it to instruct others. As for their impiety, which he never made, that he hateth utterly. As therefore a judge hateth theft in a man, but he doth not hate his punishment that he is sent to work in the mines. For the thief doth the first, the judge the latter: so God, whereas of the company of them which perish, he maketh vessels of perdition, he doth not therefore hate that which he doth, that is, the condemnation of those which perish in their due punishment for sin. Object. IX. The reprobates are said in many places of Scripture to be redeemed by Christ, as 2. Pet. 2.1. Ans. First, we must not understand such places meant of all reprobates, but of such as are for a time in the Church. II. They are said to be redeemed, justified, and sanctified, both in their own judgements, and the Churches also, in as much as they make an external profession of the faith. But this is a judgement of charity, not of certainty. Object. X. God might be thought cruel, if that he had ordained the greatest part of the world to destruction. Answer. God could well enough have decreed, that even all men should utterly have been rejected, and yet he should have been never a whit either cruel or unjust. Reasons. I. He adjudged all and every one of those soul and wicked spirits which fell from him, to eternal torments. II. He decreed also, as is apparent by the event, that men should live by the slaughter of beasts; and yet God is not therefore cruel against them: and surely God is no more bounden unto man, then unto the very bruit beasts. Exception. God appointed all to be saved, with this caveat and condition, If they believe. Answer. This is absurd to affirm: for, I. by this means the decree of God should depend upon the will of man● when as contrarily God's decree doth limit and order all inferior causes. II. It quite taketh away the certainty of God's decree, because a conditional proposition doth set down nothing as being, or, it doth not certainly affirm any thing. Object. If the merit of Christ did not extend itself as far as the fall of Adam, then is not the head of the Serpent broken, nor Satan's kingdom abolished by Christ. Ans. This bruising of the Serpent's head, is seen in them only which are at enmity with the Serpent, namely in such as truly believe. Gen. 3.15. compared with Rom. 16.20. To conclude, that is not true which they say, namely, that this opinion of an universal and effectual redemption of every singular man, is a notable remedy to comfort afflicted consciences. For I appeal to the judgement of all men, whether there is in this manner of consolation, any great comfort to the conscience afflicted. Christ died for all men: Thou art a man: Therefore Christ died for thee. The II. error. God did foreknow the fall of Adam, but he did not by his eternal decree foreordaine the same: and therefore that his fall was without the agent permission of God. The Confutation. It is false. For, I. there is not the least thing in nature, but it cometh to pass by the decree and will of God. Math. 10.30. Wherefore such as affirm, that God did only foreknow this, or that, they do either quite overturn the providence of GOD, or at the least imagine that it is a very idle providence. II. The fact of Herod and Pilate in delivering Christ against their own consciences, to be crucified, may seem to be as heinous as was Adam's fall, and yet they are said to have done that, which the hand of the Lord had foreordained to be done. Act. 4. 28. Again, the fall of Adam was two manner of ways by Gods active, or rather operative permission. I. In as much as the fall was an action: for in God alone we live, we move, and have our being. II. In as much as that his fall was but a bare trial of his loyalty to God, whereby God would try both the power, and will of his creature. The III. error. God, by reason that he did foresee the disobedience of some, or, that they would contemn the Gospel, did decree their destruction and condemnation. The Confutation. We utterly deny, that the foreseeing of the contempt of grace in any, was the first and principal cause of the decree of reprobation. Reasons. I. Paul, Rom. 1. doth derive the common condemnation of the Gentiles from hence, namely, that they withheld the truth in unrighteousness, that is, because they did wittingly extinguish that light of nature, by their wicked doings, which they had of the knowledge of God and would not obey their consciences inwardly checking them for the same. II. If that faith foreseen, be not the cause of the decree of Election, it can not be that the want of faith foreseen, should be the cause of the decree of reprobation; but rather as faith doth in order of causes follow after election, so must incredulity reprobation. For there is the like reason or proportion of contraries. III. Many infants depart this life, both being out of the true Church, and before they have any use of reason: and again many there are, which albeit they live long, yet being either idiots and fools, or borne deaf, they cannot come to the true use of reason: in all which, it is not credible that their should be suspected any contempt of the Gospel which they could not learn. IV. Esau was hated of God for none other cause, but for that it so pleased him. Rom. 9.18. V. If this opinion should be true, then would it follow that men should be condemned for nothing else but incredulity: the which is not so. joh. 3.36. Christ speaking of unbelief, saith not that for it the wrath of God came upon man, but remaineth upon him. And why should we daily ask pardon for our sins, if nothing but incredulity or unbelief condemned us? nay, although that there were never any contempt of the Gospel, yet that corruption of original sin, were sufficient enough to condemn men. VI Also that admiration which Paul hath, Rom. 9.20. O man, who art thou which disputest with God● doth plainly show that the cause of the decree of God in rejecting some, is unsearchable: and that it doth not at all depend upon any foreseen contumacy towards the grace of God offered in the Gospel. For if it were otherwise, we might easily give a reason of God's decree. August. epist. 105. saith very well. Who (saith he) created the reprobates, but God? and why, but because it pleased him? but why pleased it him? O man, who art thou that disputest with God Some Divines perceiving that this is an hard sentence, they go about to mitigate it in this sort. The matter, say they, or object of predestination, is a reasonable creature, and that not simply or absolutely considered, but partly as it fell, partly as of itself it was subject to fall: and thereupon God preordaining men from everlasting, considered them, not simply as he was to make them men, but as they were such men as might fall into sin, and again be redeemed by Christ, and after called to the light of the Gospel. The efficient or first motive cause, was not any foreknown cause either this or that, but the mere will of God. For he disposeth all things not of, and by his foreknowledge, but rather according to the same. But these things albeit they may seem to be subtle devices, yet are they not altogether true. Reasons. I. The potter when he purposeth to make some vessel, doth not consider the clay, and regard in it some inherent quality, to make such a vessel, but he maketh it of such and such a form, to this or that use, even of his alone freewill and pleasure. II. Rom. 9.21. Hath not the potter power to make of the same lump one vessel to honour, and another to dishonour? In which place we may not understand by the name lump, all mankind corrupted, and fallen, and so to be redeemed in Christ: for then Paul would not have said that God made vessels of wrath, but rather that he did forsake them after they were made. III. This seemeth preposterous, that God did first foreknow mankind, created, fallen, and redeemed in Christ: and that afterward he ordained them so foreknown, to life or to death. For the end is the first thing in the intention of the agent: neither will a most skilful workman first prepare means by which he may be helped to do a thing, before he hath set down in his mind all the ends, both such as are most near, and them that are very far off. Now we know this, that man's creation; and his fall in Adam, are but means to execute God's predestination, and therefore are subordinate unto it: but the end of God's decree is the manifestation of his glory in saving some, and condemning others. Therefore we may not once imagine that God did first consult of the means whereby he determined to execute his decree, before he deliberated of the election, and reprobation of man. The FOUR error. God's calling to the knowledge of the Gospel is universal, yea of all men and every singular person, without exception. The Confutation. This is a very unreasonable position. Reasons. I. God would not have all men called, Math. 20.16. Many are called, but few are chosen. He saith not that all, but many are called. Christ in his Disciples first embassage, chargeth them that they should not preach to the Gentiles of his coming: and to the Cananitish woman he saith, It is not lawful to give that which is holy unto dogs. Mat. 13.11. It is not given to every one to know the mysteries of the kingdom of God. Rom. 16. 25. The mystery of the Gospel (whether it be meant of Christ, or the calling of the Gentiles) was kept secret from the beginning of the world. II. There be many millions of men, which have not so much as heard of Christ. Act. 14.16. God in times past suffered all the Gentiles to walk in their own ways. III. The greatest part of the world hath ever been out of the Covenant. Eph. 2. 12. Ye were, I say, at that time without Christ, and were aliens from the commonwealth of Israel, and strangers from the covenants of promise, and had no hope, and were without God in the world: but now ye are no more strangers and forrenners, but citizens with the Saints. Object. They are said to be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not simply alienated, but abalienated from God: now how could they be abalienated, except either they or their predecessors had been in the covenant? Ans. The Gentiles are not said to be abalienated from the covenant, but from the commonwealth of Israel: because that God had then by certain laws, rites, and ceremonies, utterly severed, and distinguished the people of the jews from all other nations. Object. This general calling is not to be understood simply of the ministery of the word, but of the will of God, delivered presently after the fall in his unwritten word, but afterward in his written word: and this all men ought to know, although many, through their own default, know it not. Ans. But the Scriptures were committed to the custody of the Church of God, and every one was not credited with them. Rom. 3.2. Unto the jews were of credit committed the Oracles of God. 1. Tim. 3. 15. The Church is the pillar and ground of truth. Psal. 147. 19 He showed his words unto jacob, and his statutes and laws to the house of Israel. 20. He hath not dealt so with every nation: therefore they have not known his law●s. Psal. 76. 1. The Lord is famous in judea, and in Israel is his name great. Object. The covenant of Grace was made with Adam and Eve, and in them all mankind was received both into the Church, and covenant, and also called to the knowledge of God. Ans. I. This reason wanteth even common reason and sense, to say that God giving his promise in the days of Adam and Noah, did in them call all mankind that should come after. II. Adam before his fall, did indeed receive the grace both for himself, and for others also: and in the fall, he lost it both for himself, and for all others: but after the fall, he received the promise for himself alone, and not for the whole world, otherwise the first Adam should not only have been a living creature, but a quickening spirit, the which is proper to the second Adam. 1. Cor. 15.45. The conclusion. If we should grant this doctrine to be true, then must we needs allow of these absurdities in divinity, which follow. I. That God would have all, and each singular man to be saved: and withal he would have some ordained to hatred, and perdition: or, That in regard of God, all men are elected, and redeemed, but in regard of the event many perish. II. The guilt of Adam's sin must not be imputed to any one of his posterity, because that God, having mercy of all generally in Christ, did take into the covenant of reconciliation all mankind. Now if but the guiltiness of Adam's fall be taken away, the punishment forthwith ceaseth to be a punishment, and corruption itself is by little and little abolished in all men. CHAP. 55. Of the state and condition of the Reprobates when they are dead. THe death of the Reprobate, is a separation of the body and the soul: of the body, that for a time it may lie dead in the earth: of the soul, that it may feel the torments of hell, even until the time of the last judgement: at which time the whole man shall be cast into the most terrible and fearful fire of hell. 1. Pet. 3.19. By the which he also went and preached unto the spirits that are in prison. Luk. 8. 2. Pet. 2.4. For if God spared not the Angels that sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto damnation, etc. The reprobate when they die, do become without sense and astonished, like unto a stone: or else they are overwhelmed with a terrible horror of conscience, and despairing of their salvation, as it were, with a gulf of the sea over turning them. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone. 38. And about ten days after the Lord smote Nabal that he died. Mat. 27.5. And when he had cast down the silver pieces in the temple, he departed, and went and hanged himself. CHAP. 56. Of the condemnation of the Reprobates at the last judgement. IN the last judgement, at the sound of the trumpet, the living being stricken with horror and fear, shall be changed in a moment, the dead shall rise again to condemnation: both the living and the dead shall then have immortal bodies, but without glory: and they standing upon the earth at the left hand of Christ the judge, shall hear the sentence of condemnation: Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. joh. 5.29. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. Matth. 25. 41. 1. Thess. 4. 16. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. 17. Then shall we, which live and remain, be caught up with them also in the clouds, to meet the Lord in the air and so shall we be ever with the lord, CHAP. 57 Of the estate of the Reprobates in hell. AFter that the sentence of condemnation is pronounced, then followeth everlasting death: whereof this is the estate. I. The Reprobates are separated from the presence and glory of God. II. They are punished with eternal confusion, & most bitter reproaches: because all their secret wickednesses and sins are revealed. 2. Thess. 1.9. Which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. Math. 5.8. Blessed are the pure in heart, for they shall see God. 1. joh. 2.28. And now little children, abide in him, that when he shall appear, we may be bold, and not be ashamed before him at his coming. III. They have fellowship with the devil and his angels, Math. 25.41. IV. They are wholly in body and soul tormented with an incredible horror, and exceeding great anguish, through the sense and feeling of God's wrath, powered out upon them for ever. Esai 66. 24. And they shall go forth, and look upon the carcases of men, that have transgressed against me: for their worm shall not die, neither shall their fire be quenched: and they shall be an abhorring unto all flesh. Hereupon is the punishment of those that are condemned, called Hell fire, a worm, weeping, and gnashing of teeth, utter darkness, etc. Rev. 21.8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. Math. 13.42. And shall cast them into a furnace of fire, ther● shall be weeping and gnashing of teeth. Esai 66. 24. A Corollary. ANd this is the full execution of God's decree of reprobation, whereby appeareth the great justice of God in punishing sin: from whence also cometh God's glory, which he propoundeth to himself, as the last & chiefest end in all these things. Therefore let every Christian propound the same end unto himself. Rom. 9.14. What shall we say then? is there unrighteousness with God? God forbid. 15. For he said to Moses, I will have mercy on him to whom I will show mercy: and will have compassion on him on whom I will have compassion. 16. So then, it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. 17. For the Scriptures saith unto Pharaoh, For this same purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 1. Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. CHAP. 58. Of the application of Predestination. THe right applying of Predestination to the persons of men, is very necessary: and it hath two parts. The first is, the judgement of particular predestination, and the second is, the use of it. The judgement and discerning of a man's own predestination, is to be performed by means of these rules which follow. I. The Elect alone, and all they that are elect, not only may be, but also in God's good time, are sure of election in Christ to eternal life. 1. Corinth. 2.12. 2. Cor. 13.5. II. They have not this knowledge from the first causes of Election, but rather from the last effects thereof: and they are especially two: The testimony of God's spirit, and the works of Sanctification. 2. Pet. 1. 10. Romans 8.16. III. If any doubt of this testimony, it will appear unto them, whether it come from the Spirit of God, or their own carnal presumption: First, by a full persuasion which they shall have; for the holy Ghost will not barely say it, but persuadeth such, that they are the children of God, the which the flesh can not in any wise do. Secondly, by the manner of persuasion: for the holy Ghost draweth not reasons from the works, or worthiness of man, but from God's favour and love: and this kind of persuasion is far different from that which Satan useth. Thirdly, by the effects of that testimony. For if the persuasion arise from presumption, it is a dead persuasion: but contrarily, it is most lively and stirring, if it come from the holy Ghost. For such as are persuaded that they are elected, and adopted children of GOD, they will love god, they will trust in him, and they will call upon him with their whole heart. IV. If the testimony of God's spirit be not so powerful in the elect, then may they judge of their election, by that other effect of the holy ghost; namely, Sanctification: like as we use to judge by heat that there is fire, when we cannot see the flame itself. V. And of all the effects of sanctification, these are most notable. I. To feel our wants, and in the bitterness of heart to bewail the offence of GOD in every sin. II. To strive against the flesh, that is, to resist, and to hate the ungodly motions thereof, and with grief to think them burdenous & troublesome. III. To desire earnestly and vehemently the grace of God, and merit of Christ to obtain eternal life. IV. When it is obtained, to account it a most precious jewel. Phil. 3.8. V. To love the minister of God's word, in that he is a minister, and a Christian, in that he is a Christian: and for that cause, if need require, to be ready to spend our blood with them. Mat. 10.42. 1. joh. 3.16. VI To call upon God earnestly, and with tears. VII. To desire and love Christ's coming, and the day of judgement, that an end may be made of the days of sin. VIII. To fly all occasions of sin, and seriously to endeavour to come to newness of life. IX. To persevere in these things to the last gasp of life. Luther hath a good sentence for this purpose. He that will serve God, must, saith he, believe that which cannot be seen, hope for that which is deferred, and love God, when he showeth himself an enemy, and thus remain to the end. VI Now, if so be all the effects of the spirit are very feeble in the godly, they must know this, that God trieth them, yet so, as they must not therewith be dismayed, because it is most sure, that if they have faith, but as much as a grain of mustard seed, and be as weak as a young infant is, it is sufficient to engraff them into Christ, & therefore they must not doubt of their election, because they see their faith feeble, and the effects of the holy Ghost faint within them. VII. Neither must he, that as yet hath not felt in his heart any of these effects, presently conclude, that he is a Reprobate: but let him rather use the word of God, and the Sacraments, that he may have an inward sense of the power of Christ, drawing him unto him, and an assurance of his redemption by Christ's death and passion. VIII. No man may peremptorily set down, that himself, or any other is a reprobate. For God doth oftentimes prefer those which did seem to be most of all estranged from his favour, to be in his kingdom above those, who in man's judgement were the children of the kingdom. Hence is it that Christ saith: The Publicans and harlots go before you: and, many an one is called at the eleventh hour, as appeareth by that notable example of the thief upon the cross. The uses, which may be made of this doctrine of predestination, are very many. First, for our instruction, we are taught these things. I. That there is neither any justification by works, nor any works of ours that are meritorious. For election is by the free grace of God: and therefore in like sort is justification. For, as I said before, the cause of the cause, is the cause of the thing caused. And for this reason, in the work of salvation, grace doth wholly challenge all to itself. Rom. 11.5. At this time there is a remnant through the election of grace. 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose & grace, which was given to us, through Christ jesus before the world was. Phil. 1. 29. Unto you i● is given for Christ, that not only ye should believe in him, but also suffer for his sake. Rom. 3.24. We are justified freely by grace. Tit. 3.5. Not by the works of righteousness, which we had done, but according to his mercy he saved us. Ezech. 36. 27. I will cause you to walk in my statutes. Rom. 6.23. The gift of God is eternal life. II. That Astrology, teaching, by the casting of Nativities, what men will be, is ridiculous, and impious: because it determineth, that such shall be very like in life, and conversation, whom God in his predestination hath made unlike. jacob and Esau, borne of the same parents, and almost in the same moment of time, (for jacob held Esau by the heel as he was borne) were of most unlike dispositions, and had divers events. The like may we see in all twins, and others, which are borne at the same time. III. That God is most wise, omnipotent, just, and merciful. O the wonderful riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding on't! Eph. 1.5. Who hath predestinate us, to be adopted through jesus Christ unto himself, according to the good pleasure of his will. Secondly, being the servants of Christ we are admonished: I. To fight against all doubting and diffidence of our salvation, because it neither dependeth upon works, nor faith, but upon God's decree which is immutable. Math. 24.24. Luk. 10.20. Rejoice that your names are written in the book of life. Rom. 8.33. Who shall any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? 2. Tim. 2.19. This teacheth, that the anchor of hope must be fixed in the truth, and stability of the immutable good pleasure of God: so that albeit our faith be so tossed, as that it is in danger of shipwreck, nevertheless it must never sink to the bottom, but even in the midst of danger, take hold upon repentance, as on a board & so recover itself. II. To humble our souls under the mighty hand of God: for we are as clay in the hand of the potter. Rom. 9.21. They through infidelity are broken off, but thou standest through faith. Be not high minded, but fear. III. To give all glory to God. 2. Thess. 2.13. We ought to give thanks alway to God for you brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation. IV. To bear crosses patiently. Rom. 8.29. Those which he knew before, he hath also predestinate, to be made like to the image of his son. This likeness to Christ, is in bearing afflictions. Phil. 3.10. That I may know him, and the virtue of his resurrection, and the fellowship of his afflictions, to be made conformable to his death. V. To do good works. Eph. 2. 10. We are his workmanship created in Christ jesus to do good works, which God hath ordained, that we should walk in them. Thus much concerning Theology. AN EXCELLENT TREATISE of comforting such, as are troubled about their Predestination, Taken out of the second answer of M. Beza, to D. Andrea's, in the act of their Colloquy at Mompelgart, etc. Unless (saith D. Andrea's) regeneration be always united to baptism, and remaineth in such as are baptised, how should the troubled consciences of those be eased and comforted, who because they feel not in themselves any good motions of gods holy spirit, find none other refuge, but the Word and Sacraments, especially the Sacrament of Baptism? Now this remedy would be of small force, except it be opposed against those imaginations, which the devil casteth into a troubled heart; yea, except it taught such, that God is greater than our heart, who in Baptism hath not only offered us the adoption of sons, but hath indeed bestowed the same upon us: as it is said by Christ, He that believeth, and is baptised, shall be saved. And by Paul, Ye which are baptised, have put on Christ. David being armed with the like comfort from his circumcision, feared not to join battle with that great giant Goliath: and if this were not so, it must needs follow, that Baptism were nothing else but an idle ceremony, and also the persons of the Trinity would be thought liars. Wherefore those afflicted men, when Satan assaulteth them, must resist him with these words: Depart from me Satan, thou hast neither part nor portion in the inheritance of my soul, because I am baptised in the Name of the holy Trinity, and so am truly made the son of God by adoption. And are these the strong weapons, which so many times, and in so many words, have been objected against me by D. Andrea's? and whereby he hath gotten the victory? But because this his reason is somewhat intricate, I will explain it after this sort. First, for the place of Scripture which he allegeth, namely, that God is greater than our hearts: It is so far from comforting an afflicted conscience, that it will rather drive him to despair. Neither doth john 1. epist. 3.20. make mention of it, to ease such as are in despair, showing unto them by that sentence, the greatness of God's mercies; but rather that he might thereby, even bruise in pieces the hearts of proud persons, when they consider the greatness of God's majesty. And for the other place, when as a man doubteth of his salvation, and feeleth no testimonies of faith in himself, (for such an one we here speak of) what comfort, think you, can he have in these words: He that believeth, and is baptised, shall be saved? For he would rather reason contrarily thus: I indeed am baptised, yet for all that I believe not, and therefore my Baptism is not available, I must needs be condemned. For the saying of August. in his treatise upon joh. 6. is very true, who speaking of Simon Magus, saith, What good did it to him to be baptised? brag not therefore, saith he, that thou art baptised, as though that were sufficient for thee, to inherit the kingdom of heaven. As for the place of Paul, Gal. 3. I showed plainly before, how D. Andreas did violently wrest it to his purpose. Neither are his reasons taken from the absurdity that would follow, of more force than the former, albeit he maketh them especial pillars to underprop the truth of his cause. For, I pray you, is God of less truth, because his truth is neglected, and derided of them that contemn it? Is the ceremony of Baptism therefore in vain, because some refuse the grace offered in Baptism: others (if we may believe D. Andreas) reject that grace when they have received it? What? Is not the Gospel therefore the power of God to salvation, because it is to such as believe not, the savour of death to eternal death? May not the Supper of the Lord, be a pledge of God's covenant, because so may abuse these holy signs, or, (as D. Andrea's is of opinion) the very body and blood of our Saviour Christ? And, that I may reason from that which is true in the experience of every child, can the Sun be said to be without light, because they which are blind, and asleep, have no benefit by the light thereof, neither such as shut their eyes so close, that they will not enjoy the comfort of the light? But amongst all, this one is most childish, that D● Andreas will make this his principal argument, namely, that in vain did men, thus tempted, fly at all unto Baptism, unless we conclude with him, that all such as are baptised, are in Baptism adopted the sons of God. For first, if this were a good consequent from baptism, it were in vain, for such an afflicted conscience, to gather unto himself a testimony from the word of God, and the other Sacrament of the Lords Supper, unless we make all those to be in like sort regenerate and adopted, unto whom the word of God is preached, and the Lords supper administered, either of which, for D. Andrea's to affirm, is a bold untruth. But to omit this, what if we grant this which D. Andreas requireth concerning Baptism? may not for all that, any that is so tempted, by Satan's policy, refel this great comforter, by his own argument? after this sort: I will grant D. Andrea's your question: suppose I have been baptised and adopted the son of God, yet seeing you teach, that the grace of God is not so sure but that I may fall from the same, as indeed I feel that I have grievously fallen, what do you now else but lift me up with one hand to heaven, and with the other cast me down into hell? What mean you therefore to teach me those things which are so far from easing me, as that contrarily, they do more and more lay out unto me mine abominable and ungrateful heart? See now what sure consolation, consciences grievously afflicted may reap by this doctrine of their comforter D. Andreas. Now if any be desirous to know, what spiritual comfort is most meet to be ministered unto consciences so troubled, I will show them that which is grounded upon a sure foundation, and which I myself have often found to be true in mine own experience: the which also I purpose to handle more largely, for the benefit of the Christian reader. First therefore we teach, contrarily to that which D. Andreas doth most falsely object against us, that the eternal decree, or as Paul speaketh, the purpose of God, must not be sought in the bottomless counsel of God, but rather in the manifestation of it, namely, in his vocation, by the Word and Sacraments. This I speak of such as are of years of discretion, as they must needs be, whom we seek to comfort in this place. Now because that external vocation, is not proper only to the elect (for many are called, but few are chosen) but such a vocation as is effectual, that is, whereby the understanding is not only enlightened with the saving knowledge of God, but in the will also there is created a true, though not a perfect hatred of sin, from whence ariseth an abhorring of sin, and love of that which is good, or rather a desire to will, and do that which is right. Therefore when we see one thus dangerously tempted, we apply unto his afflicted conscience, that true Nepenthes, and comfortable and restorative medicine, which is taken from God's effectual vocation, as it were out of an Apothecary's box. If therefore I have to do with such an one, who either was never called by the preaching of the Gospel, or if he were called, yet seemeth both to himself and others, never to have regarded him that called: and hence concludeth that he is not in the number of them, whom God hath purposed to take pity upon: I forthwith tell him, that Satan playeth the Sophister, in teaching him thus to conclude: for this his reason is as untrue, as if a man looking at midnight, & seeing that the Sun is not then risen, should therefore affirm that it would never rise. And this is that which when I objected to D. Andrea's, pag. 482. he very boldly corrupting my meaning printed this as mine assertion, Say unto a man that is asflicted, the sun is risen, although as yet it be not risen. But I teach not lies, howsoever this depravation of my words came from D. Andrea's printers, or himself. And whereas D. Andrea's excepted, that this consolation were to no purpose, because he that was afflicted might doubt whether this sun would ever rise or not: I answered to him, that which the printers have quite left out, and which I will now therefore more fully repeat. I was wont therefore to tell the party thus troubled, after he had forsaken his false and devilish position: that although an external vocation were not of force enough to appease an afflicted conscience, yet it was of sufficient force and efficacy against the devil. For I tell him that they which never had external nor internal calling, they (if we regard an ordinary calling) must needs perish: but whosoever is once called, he hath set as it were● his foot in the first entry into the kingdom of heaven: and unless it be by his own default, he shall come afterwards into the courts of God, & so by degrees into his majesties palace. And for the confirmation of this, I use divers ways. For why, say I, doubtest thou of his good will towards thee, who in mercy hath sent me a minister to call thee unto him? thou hast no cause, unless thou allege the number of thy sins. If this be all, why, oppose the infinite greatness of God's mercy against thy sins, who hath sent me to bring thee unto him. The Lord vouchsafeth to bring thee into the way of the elect, why art thou a stumbling block unto thyself? & refusest to ●ollow him? If thou feelest not as yet inwardly thyself to be stirred forward, pray that thou mayst be-know this for a most sure truth, that this desire in thee is a pledge of God● fatherly good will towards thee. He neither can, nor will be wanting to this which he hath stirred up in thee. After these exhortations, I show him, how some are called at the eleventh hour, how the Gentiles after many thousand years were called to be God's people, how the thief was saved upon the cross: these and other remedies I used, whereof, I never remember, that it repented me. But if I deal with such as have before obeyed the Lords calling, and either by reason of some grievons sin into which they have fallen, or because they have absented themselves from the Church of GOD, or in that they, refusing public and private admonitions, have been offensive to the Church, or which in mine experience, hath befallen many very good and godly persons, whilst they satisfy not themselves they are so altogether busily conversant in reprehending and judging themselves that they for a while forget the mercy of God: with these, to omit such as for some natural infirmities, are, if they procure not speedy help of some expert Minister, most dangerously tempted, with these I say, I use this order. First, I desire that they intimate unto me, that which especially grieveth them, and as I understand both, the thing, and measure thereof by them: I take especial care of this, that they being already overmuch cast down, that I then, by the severe denunciation of the Law, do not quite overturn them: yet so as that I do not altogether withdraw them either from condemning their former sins, or the meditation of God's judgement: And so, as much as I can, I temper the words of consolation, as that I nothing cloak God's anger against them for their sins. After I have thus prepared them, I then demand, whether they have been ever in this case or no? Nay, (say they, for the most part) the time was, when I was in great joy and peace of conscience I served the Lord, than was I an happy person, full of faith, full of hope: But now wretch that I am, I have lost my first love, and there is nothing vexeth me more, then to remember those times past. But say I, whether consideration is more grievous unto thee, the apprehension of God's judgements, or the dislike of thyself that thou shouldest offend so gracious and so loving a father? Both, say they, but especially the latter. Therefore, say I, sin also displeaseth thee in that it is sin, namely, because it is evil, and God who is goodness itself, is offended with it? It is even as you told us, say they, and I am now ashamed that so vile and wicked a wretch as myself, should come before so gracious and merciful a father. Then I tell them, that no man is offended, but rather is glad, when he can injury one whom he hateth: this they grant, and withal say, God forbid, that albeit the Lord hate me, I in like sort should hate him, unto whom, if it were possible, I would be reconciled again. Then I add this: Be of good comfort, my dear brother, you are in good case. For who can love God, especially when he is wounded by him? who can bewail the loss of his friendship? who can desire to come again into his favour, but he, whom God still loveth although for a time he be angry with him? except peradventure you have not learned thus much, that the knowledge of our salvation cometh not from flesh and blood, but from God himself, who first vouchsafed to instruct us, and from Christ jesus, manifesting the Father unto us: And that it is God's blessing, that we do love God, who loved us first, when we were his enemies. You have therefore, my good brother, just cause, why you should be greatly displeased with many things past, but there is no cause why you should despair. Briefly, you have inwardly, and, as it were, dwelling with you, evident testimonies of you future reconciliation with God: especially if you cease not to pray unto him earnestly, who hath laid the foundation of repentance in you, to wit, a dislike of sin, and a desire to be reconciled unto him. The sheep which wandered out of the fold ceased not to be a sheep, albeit it went astray for a time: you now are that sheep, to whom that faithful shepherd of all those sheep, which the father hath committed to him, leaving those ninety and nine, doth not so much by my ministery, declare that he seeks you, as having already sought you, though you not seeking him, hath indeed found you. Knock (saith he) and it shall be opened unto you. And have you now forgotten those promises, which were so often made to them that repent? and also which they had experience of, who in the sight of the world were in a desperate case. But I, saith he, again feel no motions of the Comforter, I have now no sense of faith, or hope: but I feel all the contrary. Nay say I, you deceive yourself, as I told you before. For it is the Comforter alone, which teacheth you to hate sin, not so much for the punishment, as because it is evil and disliketh God, albeit he show not himself so fully at the first: because you had so many ways grievously offended him, as that he seemeth for a while quite to forsake you. And, that you have not quite lost him, but that he is yet in some secret corner of your soul, from whence at your instant prayers he will show himself unto you, this will plainly declare unto you, which I now admonish you of the second time. But let us grant as much as you can say: yet, sure it is, that your faith was not dead, but only possessed with a spiritual lethargy. You lived in the womb of your mother, and there were ignorant of your life. A drunken man, although he lose for a time the use of reason, and also of his limbs, yet he never looseth reason itself. You would think that in winter the trees were dead, but they spring again in the summer season. At night the Sun setteth, but in the next morning it riseth again. And how often see we by experience, that he which at one time took the foil in a combat, at another did win the price? And know this, that in the spiritual combat of the flesh with the spirit, the like we may see in many, partly by reason of the weakness of our nature, partly through sloth to resist, and partly for default to beware. To these he replieth for such temptations are very hardly removed, I would to God, saith he, I could persuade myself that these promises belonged to me. For my present estate constraineth me to doubt, whether I am the child of God, or not. Laus Christo nescia finis. A brief table directing the Reader of this book to the principal things in the same. Absence's in a Pastor when allowed. 77 external Abstinence. 48 Abstraction. 21 Abuse of God's name & creatures. 55 Accusations on malice. 97 unjust Accusations. 98 Accusing conscience. 18 to Acknowledge God, what. 39 Acknowledge others good gifts. 98 Actual sin. 20 Adam representing all men. 16 his estate in innocency. 12 his fall. 15 private Admonition. 141 Adoption. 124 Adultery what. 82 lightly punished. 85 Affections corrupted. 19 Afflictions. 124,137 Affiance in God. 39 All, how said to be saved. 169 Allowance of others sins. 21 Ambition how healed. 135 our Ancestors how saved. 104 Andrea's opinion confuted. 180 Angels with their nature & office. 11 their fall. 13 it was more grievous than man's. 15 they serve the elect. 142 rash Anger. 73 preservatives against Anger● 135 slow to Anger. 78 snappish Answers. 75 courteous Answers. 78 Antichrist Satan's subject. 35 his sin. 72 when first at Rome. 36 Apology. 136,139 Apostates Satan's subjects. 35 Apostasy. 166 jascivious Apparel. 84 decent Apparel. 86 Approbation of idolatry condemned. 45 Approaching to God how. 52 to his throne. 119 Application of God's promises necessary. 119 Armour complete with parts. 129 Arrius condemned. 41 Astrology. 56,57 Arts which are unlawful. 91 Assaults of a Christian about his calling. 130 his faith. 131 sanctification. 134 assent. 139 Asseveration. 59 Assurance of knowledge. 118 Atheism. 40 Atheists Satan's subjects. 35 Authority over creatures lost. 23 Authority must be obeyed. 68 B Babbling. 97 Ballads. 85 Banqueting. 85,87 on the Sabbath day unconvenient. 65 bankrupts. 90 Baptism. 107,152 the matter, water, 109 the form. 109 the covenants in Baptism. 109 use of it. 111 Bargaining. 89 the Beast who. 47 pleasures with Beasts. 82 to Bear, what it signifieth. 95 the Birth of sin. 21 Bitter speaking. 73,97 Blasphemy. 19,55 Blessedness. 144 in what. 144 Blessing of children. 67 Boasting. 97 the Body corrupted. 19 punished. 19 amorous Bookes● 85 Book of life. 144 to Bow down to, what. 43 Bounds not to be removed. 91 Brawling. 73 Burial of the dead. 79 Burning of the flesh. 82 Buyers sin. 89 Buying. 89 Buggery. 82 C Callings must be sanctified with prayer. 60 a Calling to live in. 92 effectual Calling. 114 how wrought. 116,117 uneffectual Calling. 164 all are not Called. 174 Calling on God. 52,139 Careless using of God's name. 55 Ceremonies. 121 Chastity. 85,88 Charming. 51 Cherubims defend not images. 45 Children must obey parents. 67 Children freed from it by the pope. 72 Cherubims why painted with wings. 11 Choice of one God. 42 Censures. 95 Christ the foundation of election. 24 how subordinate to election. 24 why God and man. 24,25 his infirmities. ibid. union of two natures. 25 Conception. ibid. sanctification. ibid. assumption of flesh. ibid. Communion of properties. 26 distinction of both natures. 27 how two wills in him. ibid. his nativity. ibid. Circumcision. 28 office. ibid. princes his vicegerents. ibid. as Mediator he hath none. 29 his Priesthood. ibid. he satisfied only for the elect. 29,168 how he did it. 29 his passion. 9,29 agony. 30 sncrifice. ibid. he is the altar. ibid. how a priest. ibid. humiliation. 31 accursedness. ibid. dead. ibid. power of it. 32 buried. 31 descension into hell what. 31 abolishing of death. 32 fulfilling of the Law. 32 intercession. 32,33 his prophetical office. 33 regal office. 33,34 exaltation. 33 body is visible. 34 resurrection. 33 power of it. 125 ascension. 34 his sitting at God's right haud. 34 prerogative royal. 35 his justice ours. 123 things spoken of him as God and man. 26 his manhood exalted. 27 he that only lawgiver. 33 his merits infinite. 133 his surrendering his kingdom to his father. 36 Christ when received. 118 Christian conversation. 128 Church goods are not to be sold. 89 the Church may appoint holy days. 62 Civil authority in Bish. of Rome Antichrist. 36 Comedies. ●5 Combats unlawful. 75 Comforts for affected consciences. 132 Combat of afflicted conscience. 129 Commemoration of the creature. 55 Commendation for well doing to be used. 100 Commandments to man in innocency. 13 Company. 85 want of Compassion. 74 Complaints. 74 Compunction. 165 Concupiscence. 100 Conception of sin. 21 Condemnation is by man. 164 Confession of sins. 119 Confidence in creatures. 41 Cooks must keep the sabbath. 63 Conjuring. 50 Conjunction with God. 115 Conscience corrupted. 18 not Comforted by a general election. 172 Concealing of sins. 21,99 Consent in sin. 21 Contentation. 92 Contentions. 74 Contempt of superiors. 71 Contempt of God's service. 48 Corn for the poor. 75 Conversation. 58 to Covet, what. 100LS Counterfeit wares. 89 Countenance austere. 74 Covetousness. 89 Covenant of grace and works. 36, 102 Covenant with sathan. 49 who are in the Covenant. 108 Contracts how, & with whom. 88 contingency not taken away by god's decree. 9 Controversies how decided. 75 Conversion to God whence. 19 Craving pardon for sins. 119 Credulity. 98 Creation. 10 creatures must not be used hardly. 74 Cry. 74 Crosses. 136 Cruelty. 72 Cursings. 55 Custom in sin. 21 Constantine, & what figure he saw. 4● D Damage in goods a punishment. 23 Damnation. 164,171 Dancing. 85 Death a punishment. 23 Death not to be feared. 142 Death of the elect. 141 Death driven far off. 20 Decalogue. 36 Decree of God. 8 it is secret. 164 Degrees in sinning. 20 Degrees in devils. 15 Defence of a man's self. 81 Denial of ourselves. 1●8 Derision is persecution. 74 Derision of God's creatures. 55 of superiors. 71 Desire to please God. 40 desires of the flesh how avoided. 135 holy Desperation. 117 Devils. 36 what they can do. 49 Differences of actual sin. 21 Disdain. 95 Disobedience. 71 Distinction of dominions a punishment. 23 Distinction of persons. 6 Distrust in God. 40 Dissolute life. 58 Doubtfulness. 40,132 Dreams. 19 Divination. 50 Discerning. 126 Duties of man to himself. 71 E Ears of corn may be pulled to satisfy hunger. 80 Eating, with circumstances. 87 Edict of the law. 36 Edification. 140 Elders, fathers. 66 Elect know themselves elect. 163 election. 23,114,146 by Christ. 24,114 means of election. 24,36 it is God's gift. 114 it is not generally of all. 168 notes of election. 177 elect can not finally fall. 160 elect have dominion over creatures. 124 Elohim, what. 1 elevation in the mass. 48 enchantments. 51 interludes. 85 envy. 74,95 enticing to sin. 21 encourage such as fear God. 81 equality in contracts. 93 errors of Predest. confuted. 149 estate of infidelity. 16 estate of the elect after death. 141, 143,144 estate of wicked men. 175 estimation of ourselves. 20 eternal life. 144 eternal joy. 145 eternal destruction. 23,174,175 evangelical promises indefinite. 132 evil things, how good with God. 9, 10 evil thoughts. 20 excellency of gifts reverenced. 69 excuse of sin whence. 18 execution of God's decree. 23 execution of election. 25 execution of the decree of reprobation. 164 exposition of scripture to xpe. 33 external observation of the sabbath. 65 extolling of a man's self above others. 72 eyes full of adultery. 84 F the Fall of a christian soldier. 130, 131 the remedies. 131 before my Face what. 39 the Fall. 14 Falling from God. 166 decreed of God. 16,173 Faith. 117,120,155 a temporary faith. 166 how faith is begotten. 33,103 degrees in working it. 118 degrees in Faith. 120 Faith how shaken. 120 not commanded in the moral law. 121 Fairs may not be on the sabbath. 65 the Faithful alone have title to God's goods. 124 False witness. 95 False sentence. 91 Fasting. 53,88 Father what. 66 Fatherless. 74 Fear of God. 40 of de●th. 166 to offend God. 127 Feasts. 87 to idols. 45 at Feasts leave somewhat. 87 Feeble not to be inuried. 74 Fight. ibid. Flattery. 97 Flight in persecution. 140 Forgery. 99 Foreknowledge of God. 9 Fornication. 82 Found things restore. 89,94 freewill not taken away by God's decree. 9 freewill. 151,153 frowardness. 74 Funerals how to be solemnised. 79 Fullness of bread. 85 G gain lawful. 91 unlawful. ibid. Gaming for gain. ibid. Gate, what. 63 Gifts of the holy Ghost not saleable. 89 Glean. 80 Glorification. 141 perfect Glory. 144 Glory of God sought above all. 100 it is the end of all. 146, 176 Gospel. 103 thought folly. 20 God is, and what. 1 he is denied. 20 his nature. 1 simpleness. 2 infiniteness. 2 he hath neither subject nor adjunct. 2 his essence. ibid. immutability. ibid. searcher of the heart. 3 the life of God. ibid. how he willeth evil. 3 his love, mercy, etc. ibid. what God can do. 5 his glory known only to himself. ibid. how God is known to man. ibid. God the Father. 7 his properties. ibid. God the Son. ibid. he only incarnate. 24 how sent. 7 how the Word. ibid. his properties. 7 God the holy Ghost. 8 Gods operation and operative permission. 9 thy God, what. 38 others gods, what. 38, 39 Good meaning. 20 Good name. 99 Goodness of the creature. 11 Government of Christ's Church. 35 when corrupted. 48 Grace can not be extinguished. 160 Grapes may be plucked. 79 Grief for others & our own sins. 127 graven image. 43 Grudges. 74 Guiltless, what. 54 H Hallow the sabbath. 61 Hardness of heart. 23 Hard, and soft heart. 42 Hatred of God. 42,164 of our neighbour. 74 Heavens threefold. 11 Hellenisme. 40 Heresies spring from original sin. 17,18 Hell fire. 176 Holy Ghost. 8 not Christ's father. 25 Holiness of mind. 126 of memory. ibid. conscience. ibid. will. 127 affections. ibid. body. 128 Honour what. 83 Hope. 39,127 Hope of pardon. 118 House coveted. 100 Humility. 40 Hungering after grace. 118 Hunting. 81 Husbandry on the sabbath. 65 Hypocrisy. 47,48 I Idleness. 88 jealous what. 43,44 jesting at scripture. 58 jews. 35 Idolatry. 45 Idolaters. 35 Idol. 43 Idolatrous service may not be heard. 45 Idolaters sorry when they omit their feigned worship. 18 Illumination. 126 jehovah. 38 Image of God. 11 how much of God's Image we retained. 17 Engrossing commodities. 90 Infamy a punishment. 23 Infants how saved. 114 Infants in the covenant. 108 Infants which condemned. 164 Ingratitude. 72 Inhabitants of the world. 11 Inholders duty. 63 Ignorance from Adam. 17 sin of Ignorance. 21,22 Impatience in afflictions. 41 Impotency of mind. 17 of will. 19 Inclination to evil. 17 Impurity of conscience. 18,19 Inescation. 21 Injuries. 74 Indulgences. 47 Imputation of man's sins to Christ. 31 Imputation of Christ's righteousness to man. 122 imputative justice proved. 123,156 Joseph's piety. 98 journeys on the sabbath day. 65 judaism. 40 Images in Churches unlawful. 44 Infirmities to be concealed. 78,97,99 Infirmities of the body covered by Christ. 33 Infidels how damned. 167 joy in the holy Ghost. 128 judgements of God must be regarded. 58 judging. 99 last judgement. 143 Just dealing. 92 juggling. 51 justice. 129 of the faithful. 160 justification. 121,122 second justification confuted. 157 Intermission of God's service. 48 Interpreting amiss. 75 Interpreting well. 98 justice inherent. 156 K to Kill, what, who, when. 73 the Knowledge of God's law bruiseth the heart. 177 the Knowledge of the Gospel. 118 Kings are fathers. 66 L Labour commanded. 88 Labourers must be paid. 74,91 Law of God moral. 36 the Law can not be fulfilled in this life. 160 use of the Law. 101 use of it in the regenerate. 102 Church Laws by Christ. 33 Law. 95 Lawyers sin. 91 Leagues, which are lawful. 78 Leagues with infidels. 79 Leagues with the godly. 54 Lenity in correction. 72 Lending freely. 94 Life unoffensive. 81 unordinate. 88 long Life promised to children. 67 Lordships distinguished. 23 Lots. 56 Love of God. 39,41 marks of it. 40 Love of God in Christ. 113 Love of the creature more than god. 41 the Lords supper. 111 Lower room at table. 87 Lying. 54,96 Luck good and bad. 56 Lust of heart. 82 Lutherans consubstantiation. 112 M Madness a punishment of sin. 23 Magistrates fathers. 66 Magistrates winking at sin. 21 Magistrates to be obeyed. 68 Magic. 49 Magicians. 35,41,49 Magicians not to be sought unto. 51 Malice 95 Man and wife abusing their liberty. 84 Man's creation with circumstances. 12, 13 created mutable. 13 his fall. 15 Man God's image. 45,56 pleasures with Men. 82 Manichees condemned. 41 Marriage to be sanctified with prayer. 60 Marriage without parent's consent. 71 with infidels. 46 Marry Christ's mother continued a virgin. 27 Martion. 41 Martyrdom. 139 Merchandise sold to an idolatrous use. 46 Mass may not be heard. 45 maiming of the body. 74 Meditation of the creation on the Sabbath. 65 Meditation of Christ's passion. 31 Meditation in the promises of the Gospel. 118 Means of God's worship. 52 Members of Christ. 116 Gods mercy above his justice. 44 Merit of congruity. 154 of condignity. 161 the Mind corrupted. 17 MINISTERS, fathers. 66 Ministers sins. 21 Ministers duty. 52 Mirth at meat. 87 Miseries of our neighbour. 77 Modesty. 85 Monastical vows. 47 Monks. 91 Monuments of idolatry. 46 Mortification. 124 Mourning. 80 Mother, what. 67 Mothers must nurse their own children. 72 Music lawful. 81 Music in Churches. 47 Murder unpardonable. 75 N Naamans' worship in the Temple of Rimmon. 45 Name of God. 54 good Name. 99 Necromancy. 50 Neglect of God's service. 48 Neighbours who and how to be loved. 66,74 Nonresidencie reproved by scripture and counsels. 76,77 Notions of the mind. 17 O Obedience to god how measured by him. 48 Obedience to superiors. 69 Obedience to the law. 20 evangelical Obedience. 129 Occasions of strife how ministered. 76 Offences against superiors. 71 equals. 72 inferiors. 72,77 Old men fathers. 67 Operation of God. 9 Oppression. 89 Original sin. 17 not taken away by baptism. 152 Outward actual sin. 20 Original sin deserveth death. 173 Oaths. 59 lawful. ibid. unlawful. ibid. P Particular persuasion of salvation. 119 Pains in childbirth. 23 a Punishment for sin. 23 Parents how said to be holy. 108 Parents prolong their children's life. 67 Patience in perils. 39 Patience with preservatives. 137 Peace of God. 148 Perfection of sin. 21 Permission of evil. 14 Perjury. 5 People's duty in God's service. 52 petition. 60 Peter's fall. 22 Pirates. 91 philosophy. 81 physic. 81 pictures. 44 plague. 81 plays. 85 Pledges to be restored. 75,90 to be redeemed. 93 strange Pleasures. 82 pollution. 197 pollution by night. 84 the Pope Antichrist. 35 Popish superstitions. 47,58 popish fasting. 48 popish traditions. 48 power of the law. 102 of Christ's death. 126 preaching of the Gospel an image of Christ. 45 it begetteth faith. 33 prayer. 138 prayers of the faithful. 139 to creatures. 49 a means to sanctify God's creatures. 60 prayers on particular occasions. 60 praising of God in heaven. 145 Predestination. 10,167 it is both of the Elect and reprobate. 149 immutable. 150 not by foreseen works in man. 172 it may be known. 177 what it is to the Papists. 146 Predestination applied. 176 preservatives against assaults of temptation. 131 vocation. 131 faith. 132 sanctification. 134 presumption. 22,42 pride. 42 promises of God and man. 36 promises must be kept. 94 proneness to diseases a punishment. 22 pronouncing unjust sentence. 96 propagation of sin. 17 profession of God commanded. 39, 138 processions. 45 prognostications. 56 prophecies. 50 profanations of sabbaths. 64 punishments of sin. 22 punishments inflicted by superiors to be borne. 69 punishments how to be inflicted. 70 Q quarrelings. 74 R Rail forbidden. 74 Raising of prizes in wares. 89 Remission of sins. 122 rejoicing at our neighbours good. 77 Rebaptizing. 110 Rebellion inward. 20 Recreation. 81 Relics of idols unlawful. 46 Relief of such as are godly. 140 Remember, what it signifieth. 61 Representing of God in an image. 44 Reprobates. 165 how far they may go in godliness. 164 Reprobates may know the lord. 165 have temporary faith. 165 a taste of the heavenly gifts. ibid. outward holiness. ibid. their falling from God. ibid. death. 175 condemnation. ibid. estate in hell. 176 Reprobation. 163 Reprobate sense. 17 Reverence to superiors with many branches. 68 Revenge. 74 Restitution. 89,94 Repentance. 129 how in Reprobates. 165 how in God. 2 Resurrection. 143 Reading sometimes begetteth faith. 103 to rise early on the Sabbath. 63 Rogues. 91 Robberies. ibid. the Romish Hierarchy. 48 Rules for the communion of properties. 7,26 Rules for vows. 52 Rules for equality in contracts. 93 Rules for the interpretation of the decalogue. 37 Rules for such as would be saved. 103 S Sabellius condemned. 41 Sabbath commanded in Paradise. 63 Sabbath. 61 how sanctified. 63 how moral and ceremonial. 63,64 why changed. 64 a Sabbath days work. 62 preparation to the Sabbath. 64 how profaned. 65 Sacraments. 104 how necessary. 107 Sacrifice and Sacrament differ. 107 Salvation. 146,171 Salvation according to the Church of Rome. 146 Saints not to be prayed for. 49 Samuel raised up, not true Samuel. 50,51 Sanctuaries. 76 to Sanctify what. 61 Sanctification of God's creatures. 60 Sanctification with the effects thereof. 124 Satan's shifts to cause infidelity. 132 Satan God's ape. 50 his Sacraments. 50 Scandals. 76 Scriptures only expounded by Christ. 34 Serpents head bruised. 171 Second causes are not frustrate by God's decree. 8 Security. 20,42 Service of God in heaven. 145 Sellers sin. 89 Servants eye service. 72 Shame of nakedness a punishment. 22 Shooting. 81 Signs in the sacraments. 105 Sin what. 13 mortal Sinne. 160 why it reigneth in man. 102 one Sin forgiven all forgiven. 134 Sin corrupteth only faculties. 17 Sins of omission and commission. 20 Sin against the holy ghost. 22,166 Six days to work. 62 Single life. 87 Sobriety. 86 Soul punished. 23 Sorrow for sin. 136 Society with infidels. 46 Souls in heaven. 142 soothsaying. 50 christian Soldier. 129 Spirit of slumber. 18 Spiritual drunkenness. ibid. Sports on the Sabbath. 65 Stars what force they have. 57 Stealing. 88 Step-parents to be honoured. 66 Strangers not to be injuried. 78,80 the Sting of death. 142 Subject to satan. 35 Subjection to Satan a punishment. 23 Suretyship. 94 Suits in law. 47 Supremacy in the Pope, a note of Antichrist. 35 Superstition. 56 Suspicions. 96 Superiors duty to inferiors. 70 Superiors to be reverenced. 67 they must speak first. 68 Subjects are freed from their allegiance to their prince by the Pope. 72 Swearing any way. 55 T to Take the name of god in vain. 54 Talk corrupt. 85,97 table Talk. 87 Tales raised. 97,98 Taunting. 75 Tempting of God. 41 Temptation. 21,130,132 Tempter. 129 Terror of conscience. 19,23 Terrors for well doing. 19 Testament. 103 Thanksgiving. 52,60,130 theology, what. 2 Theft how punished. 91,92 Thrift. 92 Titles of God where to be used. 5● Titles may be given to men. 68 Traffic with infidels. 46 Transubstantiation. 112 Trembling at gods presence. 23,113 Trials of suits before infidels. 47 Trouble of mind. 23 Truth to be spoken. 92 Truces. 79 Turks the devils subjects. 35 the two Trees in Eden. 13 Tyrants to be obeyed. 69 Tyrant's punishment. 75 V Vanity from Adam. 18 Vainglory. 96 Virtue of creatures lost by sin. 23 Vices not to be allowed, 96,97 abstained from. 98 to visit. 44 Vivification. 126 Vows. 47,53 Uncharitable opinions of such as fear God. 20 Union with God. 41 Union of christians with Christ. 115 spiritual Understanding. 126 Unjust dealing. 88 Unprofitable wars. 89 Usury. 90 W Washing in baptism. 109 Wasting others goods. 72 Wages detained. 75 Wantonness. 84 Christian warfare. 129 Warriors. 129 Weights falsified. 89,93 Wedlock. 87 Will corrupted. 19 Will worship. 47 spiritual Wisdom. 126 Witches. 52 Wishing. 101 Witness. 98 the Work of God. 8 Works of the elect, how acceptable to God. 98 the World and parts thereof. 11 how the godly esteem of the World. 127 the Word how first revealed. 33 the Word preached a means of salvation 33 to sanctify God's creatures. 60 Wise in his own conceit. 73 Widows not to be injuried. 75 to Win men to religion. 51 Wares to be saleable. 93 Gods worship when corrupted. 48 means by which God is Worshipped. 50 Works justify not. 151,161 Works foreseen. 172 Worm of conscience. 176 Whole man punished. 23 Worshipping the beast. 47 of devils. 49 Z Zeal of God's glory. 58,127 FINIS. AN EXPOSITION OF THE SYMBOL OR CREED OF THE APOSTLES, ACCORDING TO THE TENOR OF THE SCRIPTURE, AND the consent of the Orthodox Fathers of the Church: revewed and corrected BY William Perkins. They are good Catholics, which are of sound faith and good life. August. lib. quaest. in Matth. cap. 11. PRINTED BY JOHN LEGAT PRINTER to the University of Cambridge. 1600. TO THE RIGHT HONOURABLE, EDWARD Lord Russell, Earl of Bedford. Grace, and peace, etc. Tit. 1.15. RIght Honourable, excellent is the saying of Paul to Titus, To the pure all things are pure: but to the impure and unbelieving is nothing pure, but even their minds and consciences are defiled. In which words he determines three questions. The first, whether things ordained and made by God, may become unclean or no? his answer is, that they may: and his meaning must be conceived with a distinction. By nature, things ordained of God are not unclean: for Moses in Genesis saith, that God saw all things which he had made, and they were very good: yet they may become unclean either by law, or by the fault of men. By law, as when God forbids us the things which in themselves are good: without whose commandment, they are as pure as things not forbidden. Thus for the time of the old Testament God forbade the jews the use of certain creatures; not because they were indeeede worse than the rest, but because it was his pleasure upon special cause to restrain them, that he might put a difference between his own people and the rest of the world: that he might exercise their obedience, and advertise them of the inward impurity of mind. Now this legal impurity was abolished at the ascension of Christ. By the fault of men things are unclean when they are abused, and not applied to the ends for which they were ordained. The second question is, to whom things ordained of God are pure? He answers, to the pure: Act. 15.10. 2. Tim. 4.3. that is, to them whose persons stand justified and sanctified before God in Christ in whom they believe: who also do use God's blessings in holy manner to his glory and the good of men. The third question is, who they are to whom all things are unclean? his answer is, to the unclean: by whom he understands all such I. whose persons displease God, because they do not indeed believe in Christ: II. who use not the gifts of God in holy manner, sanctifying them by word and prayer: III: who abuse them to bad ends, as to riot, pride, and oppression of men, etc. Now that to such, the use of all the creatures of God is unclean, it is manifest: because all their actions are sins in that they are not done of faith: and a man's persons must first please God in Christ, before his action or work done can please him. Again they use the blessings and creatures of God with evil conscience, because so long as they are forth of Christ, they are but usurpers thereof before God. For in the fall of the first Adam we lost the title and interest to all good things: and though God permit the use of many of them to wicked men; yet is not the former title recovered but in Christ the second Adam, in whom we are advanced to a better estate than we had by creation. Hence it follows necessarily, that (to omit all other things,) Nobility, though it be a blessing and ordinance of God in itself, is but an unclean thing, if the enjoyers thereof be not truly engrafted into Christ, and made bone of his bone and flesh of his flesh. The blood unstained before men, is stained blood before God by the fall of Adam, if it be not restored by the blood of Christ the lamb of God. And hence it follows again, that Nobility must not dwell solitary, but combine herself in perpetual fellowship with hearty love and sincere obedience of pure and sound religion: without the which all pleasant pastimes, all sumptuousness of building, all bravery in apparel, all glistering in gold, all delicate fare, all delightful music, all reverence done with cap and knee, all earthly pleasures and delights that heart can wish, are but as a vanishing shadow, or like the mirth that begins in laughing and ends in woe. A happy thing were it, if this consideration might take place in the hearts of all noble men: it would make them honour God that they might be honoured of God with everlasting honour: 1. Sam. ●. 22.26. Psal. 2.12. and it would make them kiss the Son lest he be angry, and they perish in the way. I speak not this as though I doubted of your Lordship's care in this very point: but mine only meaning is to put you in mind, that as you have begun to clean unto Christ with full of purpose of heart, so you would continue to do it still, and do it more: & withal to manifest the same unto the whole world, by honouring Christ with your own honour, and by resembling him specially in one thing, in that, Prov. 3.9,10. as he grew in stature and years, he also grew in grace and favour with God and men. Luk. 2.25. And for this very cause (without any consideration of earthly respects) I further present unto you an Exposition of another part of the Catechism, namely the Symbol or Creed of the Apostles: which is indeed the very pith and substance of Christian religion, taught by the Apostles, embraced by the ancient fathers, sealed by the blood of martyrs, used by a Socrat. hist. eccls l. 5. c. 10. Theodosius the Emperor as a means to end the controversies of his time: and hereupon hath been called the b August. de Temp. ser. 119. rule of faith, the d Ambr. ser. 38. key of faith. And furthermore I hope that your Lordship will accept the same in good part, the rather because you vouchsafed when you were in Cambridge to be an hearer thereof when it was taught and delivered. Thus craving pardon for my boldness, I take my leave, commending your L. and yours to the protection of the Almighty. Ann. 1595. Apr. 2. Your L. to command, William Perkins. The Contents of the book. The Creed. pag. 185 Faith. 187 God. 198 The three persons. 202 The Father. 205 Gods omnipotency. 212 The Creation. 217,221 Gods counsel. 218 The creation of heaven. 228 The creation of Angels. 231 The creation of man. 236 Gods providence. 242 Adam's fall, and original sin. 252 The covenant of grace. 259 The title, jesus. 262 The title, Christ. 266 The title, Son. 271 The title, Lord. 278 The Incarnation of Christ. 279 Christ's humiliation. 295 Christ's passion. 297 Christ's arraignment. 300 Christ's execution. 328 Christ's sacrifice. 350 Christ's triumph. 356 Christ's burial. 367 The descension of Christ. 372 Christ's exaltation. 378 Christ's Resurrection. 380 Christ's ascension. 396 Christ's sitting at, etc. 407 Christ's intercession. 409 Christ's kingdom. 417 The last judgement. 420 Of the holy Ghost. 436 The Church. 451,488 Predestination. 453 The mystical union. 483 The communion of Saints. 500 The forgiveness of sins. 506 The resurrection of the body. 509 Life everlasting. 516 In handling of the foresaid points for order's sake, is considered, 1. The meaning, or such points of doctrine as are necessary to be known thereof. 2. The duties to be learned thereby. 3. The comforts that God's people may gather thence. AN EXPOSITION OF THE CREED. I believe in God. etc. NO man justly can be offended at this, that I begin to treat of the doctrine of faith without a text; though some be of mind, that in Catechising the minister is to proceed as in the ordinary course of preaching, only by handling a set portion of scripture: & therefore that the handling of the Creed being no scripture, is not convenient. Indeed I grant, that other course to be commendable: yet I doubt not, but in Catechising the minister hath his liberty to follow or not to follow a certain text of scripture, as we do in the usual course of preaching. My reason is taken from the practice of the Primitive Church; Heb. 6. ●, 2●●● whose Catechism (as the author of the Epistle to the Hebrues showeth) was contained in six principles or grounds of religion, which were not taken out of any set text in the old Testament: but rather was a form of teaching gathered out of the most clear places thereof. Hence I reason thus: That which in this point was the use and manner of the Primitive Church, is lawful to be used of us now: but in the Primitive church it was the manner to catechize without handling any set text of scripture: and therefore the ministers of the Gospel at this time may with like liberty do the same: so be it they do confirm the doctrine which they teach with places of scripture afterward. Now to come to the Creed, let us begin with the name or title thereof. That which in English we call the Apostles Creed, in other tongues is called Symbolum, that is, a shot or a badge. It is called a shot, because as in a feast or banquet every man payeth his part: which being all gathered, the whole (which we call the shot) amounteth: and so out of the several writings of the Apostles ariseth this creed or brief confession of faith. It is a badge, because as a soldier in the field by his badge and livery is known of what band he is, and to what captain he doth belong: even so by this belief a christian man may be distinguished and known from all jews, Turks, Atheists, and all false professors: and for this cause it is called a badge. Again it is called the creed of the Apostles, not because they were the penners of it, conferring to it besides the matter a ●u●f●n in expos. Symb & ●●erony. ad ●am. the very style & frame of words as we have them now set down. Reason. I. there are in this creed certain words & phrases which are not to be found in the writings of the Apostles, and namely these: He descended into hell; the Catholic Church. The latter whereof no doubt a Patients' epi●t. 1. ad Sym●ro. first began to be in use, when after the Apostles days the Church was dispersed into all quarters of the earth. Secondly if both matter and words h●d been from the Apostles, why is not the creed Canonical Scripture, as well as any other of their writings? III. The Apostles had a summary collecollection of the points of Christian religion which they taught, and also delivered to others to teach by; consisting of two heads, faith and love: as may appear by Paul's exhortation to Timothy, wishing him to keep the pattern of wholesome words: which he had heard of him in faith and love, which is in Christ jesus. ●. Tim. 1.13. Now the Creed consists not of two heads but of one, namely of faith only & not of love also. Wherefore I rather think, that it is called the Apostles Creed because it doth summarily contain the chief and principal points of religion, handled and propounded in the doctrine of the Apostles: and because the points of the Creed are conformable and agreeable to their doctrine and writings. And thus much of the title. Now let us hear what the creed is: It is a sum of things to be believed concerning God and concerning the Church, gathered forth of the scriptures. For the opening of this description. First I say, it is a sum of things to be believed, or an abridgement. It hath been the practice of teachers both in the new and old Testament to abridge and contract summarily the religion of their time. This the Prophets used. For when they had made their sermons to the people they did abridge them and penned them briefly: setting them in some open place, that all the people might read the same. So the Lord bad Habakuk to write the vision which he saw, and to make it plain upon tables, that he may run that readeth it. Hab. 1●1. And in the new testament the Apostles did abridge those doctrines, which otherwise they did handle at large, ●s as may appear in the place of Timothy afore named. ●. Tim. 1.13. Now the reason ●hy both in the old and new Testament the doctrine of religion was abridged, is that the understandings of the simple, as also their memories might be hereby helped, and they better enabled to judge of the truth, and to discern the same from falsehood. And for this end the Apostles Creed being a summary collection of things to be believed, was gathered briefly out of the word of God b Aug. se●m. 119. de temp Ca●sian. li. 6. de inc●r●t. domini. for the helping of memory and understanding of men. I add that this Creed is concerning God and the Church. For in these two points consisteth the whole sum thereof. Lastly, I say, that it is gathered forth of the scripture, to make a difference between it and and other writings, and to show the authority of it, which I will further declare on this manner. There be two kind of writings in which the doctrine of the Church is handled, and they are either divine or Ecclesiastical. Divine, are the books of the old and new Testament penned either by Prophets or Apostles. And these are not only the pure word of God, but also the scripture of God: because not only the matter of them but the whole disposition thereof with the style and the phrase was set down by the immediate inspiration of the holy ghost. And the authority of these books is divine, that is, absolute and sovereign, and they are of sufficient credit in and by themselves needing not the testimony of any creature, not subject to the censure either of men or Angels, binding the consciences of all men at all times, and being the only foundation of faith, and the rule and canon of all truth. Ecclesiastical writings are all other ordinary writings of the Church consenting with Scriptures. These may be called the word or truth of God, so far forth as their matter or substance is consenting with the written word of god: but they cannot be called the scripture of God because the style and phrase of them was set down according to the pleasure of man, and therefore they are in such sort the word of God, as that also they are the word of men. And their authority in defining of truth and falsehood in matters of religion is not sovereign, but subordinate to the former: and it doth not stand in the authority and pleasures of men & counsels, but in the consent which they have with the scriptures. Ecclesiastical writings are either general, particular, or proper. General, are the Creeds and confessions of the Church dispersed over the whole world, and among the rest the Creed of the Apostles, made either by the Apostles themselves, or by their hearers and disciples, apostolical men delivered to the Church, and conveyed from hand to hand to our times. Particular writings are the confessions of particular Churches. Proper writings are the books and confessions of private men. Now between these we must make difference. For the General Creed of the Apostles, (other universal Creeds in this case not excepted) though it be of less authority than scripture; yet hath it more authority than the particular & private writings of Churches and men. For it hath been received and approved by universal consent of the Catholic Church in all ages, and so were never these: in it the meaning and doctrine can not be changed by the authority of the whole Catholic Church: and if either the order of the doctrine or the words whereby it is expressed, should upon some occasion be changed, a particular Church of any country can not do it, without Catholic consent of the whole Church: yet particular writings and confessions made by some special Churches may be altered in the words & in the points of doctrine by the same Churches without offence to the Catholic Church. Lastly it is received as a rule of faith among all Churches to try doctrines & interpretations of scriptures by, not because it is a rule of itself, for that the scripture is alone; but because it borroweth his authority from scripture with which it agreeth. And this honour no other writings of men can have. Here some may demand the number of Creeds. Ans. I say but one Creed, as there is but one faith: and if it be alleged that we have many Creeds, as besides this of the Apostles, the Nicene Creed and Athanasius Creed, etc. I answer, the several Creeds and confessions of Churches contain not several faiths and religions, but one and the same: and this called the Apostles creed is most ancient, and principal: all the rest are not new Creeds in substance, but in some points penned more largely for the exposition of it, that men might better avoid the heresies of their times. Further, it may be demanded, in what form this Creed was penned? Ans. In the form of an answer to a question. The reason is this. In the Primitive Church, when any man was turned from Gentilism to the faith of Christ, and was to be baptized, this a Cyril. Catec. 1. Mystag. Tertull. de resurrect. Origen. hom. 5. in. Num. Act. 8.38. question was asked him, What believest thou● than he answered according to the form of the Creed, I believe in God, etc. And this manner of questioning was used even from the time of the Apostles. When the Eunuch was converted by Philip, he said, What doth let me to be baptized? Philip said, If thou dost believe with all thine heart, thou mayst. Then he answered, I beleede that jesus Christ is the son of God. By this it appears, that although all men, for the most part, amongst us can say this Creed, yet not one of a thousand can tell the ancient and first use of it: for commonly at this day of the simpler sort it is said for a prayer, being indeed no prayer: and when it is used so, men make it no better than a charm. Before we come to handle the particular points of the Creed, it is very requisite that we should make an entrance thereto by describing the nature, properties, and kinds of faith, the confession and ground whereof is set forth in the Creed. Faith therefore is a gift of God, whereby we give assent or credence to God's word. For there is a necessary relation between faith and God's word. The common property of faith is noted by the author of the Hebrews, when he saith, H●b. ●●. ●. Faith is the ground of things hoped for: and, the demonstration of things that are not seen. For all this may be understood, not only of justifying faith, but also of temporary faith, and the faith of miracles. Where faith is said to be a ground, the meaning is, that though there are many things promised by God, which men do not presently enjoy, but only hope for; because as yet they are not: yet faith doth after a sort give subsisting or being unto them. Secondly it is an evidence or demonstration, etc. that is, by believing a man doth make a thing as it were visible, being otherwise invisible and absent. Faith is of two sorts: either common faith, or the faith of the Elect: as Paul saith, 〈◊〉 ●1. he is an Apostle according to the faith of Gods elect: which also is called faith without hypocrisy. The common faith is that, which both elect and reprobate have, and it is threefold. The first is historical faith, which is, when a man doth believe the outward letter and history of the word. It hath two parts; knowledge of God's word, and an assent unto the same knowledge: and it is to be found in the devil and his angels. 〈…〉 So Saint james saith, the devils believe and tremble. Some will say, what a faith have they? Ans. Such as thereby they understand both the Law and the Gospel: beside they give assent to it to be true: and they do more yet, in that they tremble and fear. And many a man hath not so much. For amongst us, there is many a one which hath no knowledge of God at all, more th●n he hath learned by the common talk of the world: as namely, that there is a God, and that he is merciful, etc. and yet this man will say, that he believeth with all his heart: but without knowledge it can not be that any should truly believe, and therefore he deceives himself. Quest. But whence have the devils historical faith? were they illuminated by the light of the spirit? Ans. No: but when the Gospel was preached, they did acknowledge it, and believed it to be true, and that by the virtue of the relics of God's image, which remained in them since their fall. And therefore this their faith doth not arise from any special illumination by his spirit, but they attain to it even by the very light of nature, which was left in them from the beginning. The second kind of faith is Temporary faith, so called because it lasteth but for a time and season, and commonly not to the end of a man's life. This kind of faith is noted unto us in the parable of the seed, that fell in the stony ground. And there be two differences or kinds of this faith. The first kind of temporary faith hath in it three degrees. The first is, to know the Word of God and particularly the Gospel. The second, to give an assent unto it. The third, to profess it, but to go no further: and all this may be done without any love to the word. This faith hath one degree more than historical faith. Examples of it we have in Simon Magus, Acts 8.13. who is said to believe, because he held the doctrine of the Apostle to be true; and withal professed the same: and in the devils also, who in some sort confessed, that Christ was the son of the most highest, and yet looked for no salvation by him, Mark. 5.7. Act. 19.15. And this is the common faith that abounds in this land. Men say they believe as the Prince believeth, and if religion change they will change. For by reason of the authority of princes laws, they are made to learn some little knowledge of the word: they believe it to be good, and they profess it: & thus for the space of thirty or forty years men hear the word preached, and receive the sacraments, being for all this as void of grace as ever they were at the first day: and the reason is, because they do barely profess it, without either liking or love of the same. The second kind of temporary faith hath in it five degrees. For by it first a man knows the word. Secondly he assenteth unto it. Thirdly, he professeth it. fourth, he rejoiceth inwardly in it. Fiftly, he bringeth forth some kind of fruit: and yet for all this hath no more in him, but a faith that will fail in the end; because he wanteth the effectual application of the promise of the Gospel, and is without all manner of sound conversion. This faith is like corn in the house top, which groweth for a while, but when heat of summer cometh, it withereth. And this is also set forth unto us in the parable of the seed, which fell in a stony ground, which is hasty in springing up: Luk. 8.23. but because of the stones, which will not suffer it to take deep root, it withereth. And this is a very common faith in the Church of God: by which many rejoice in the preaching of the word, and for a time bring forth some fruits accordingly with show of great forwardness, yet afterward shake off religion and all. But (some will say) how can this be a temporary faith, seeing it hath such fruits? Ans. Such a kind of faith is temporary, because it is grounded on temporary causes which are three. I. A desire to get knowledge of some strange points of religion. For many a man doth labour for the five former degrees of temporary faith, only because he desires to get more knowledge in Scripture, than other men have. The second cause is a desire of praise among men, which is of that force that it will make a man put on a show of all the graces, which God bestoweth upon his own children, though otherwise he want them: and to go very far in religion; which appeareth thus. Some there are which seem very bitterly to weep for the sins of other men, and yet have neither sorrow nor touch of conscience for their own: and the cause hereof is nothing else but pride. For he that sheds tears for an other man's sins, should much more weep for his own, if he had grace. Again, a man for his own sins will pray very slackly and dully, when he prayeth privately: and yet when he is in the company of others, he prays very fervently and earnestly. From whence is this difference? surely often it springeth from the pride of heart and from a desire and praise among men. The third cause of temporary faith is profit, commodity, the getting of wealth and riches: which are common occasions to move to choose or refuse religion, as the time serveth: but such kind of believers embrace not the Gospel because it is the Gospel, that is, the glad tidings of salvation; but because it brings wealth, peace, and liberty with it. And these are the three causes of temporary faith. The third kind of faith is the faith of Miracles: when a man grounding himself on some special promise or revelation from God, doth believe, that some strange and extraordinary thing, which he hath desired or foretold, shall come to pass by the work of God. This must be distinguished from historical and temporary faith. Act. 8.19. For Simon Magus having both these kinds of faith, wanted this faith of miracles, and therefore would have bought the same of the Apostles for money. Yet we must know that this faith of miracles may be in hypocrites, as it was in judas, and at the last judgement it shall be found to have been in the wicked and reprobate; which shall say to Christ, Math. 7.22. 2. Cor. 13. ●. Lord, in thy name we have prophesied, and cast out devils, and done many great miracles. And thus much for the three sorts of common faith: Now we come to the true faith, which is called the Faith of the Elect. It is thus defined: Faith is a supernatural gift of God in the mind, apprehending the saving promise with all the promises that depend on it. First, I say, it is a gift of God, Philip. 1.29. to confute the blind opinion of our people, that think that the faith whereby they are to be saved, is bred and borne with them. I add that this is a gift supernatural; not only because it is above that corrupt nature in which we are borne, but also because it is above that pure nature, in which our first parents were created. For in the state of innocency they wanted this faith, neither had they then any need of faith in the same God as he is Messias: but this faith is a new grace of God added to regeneration after the fall, and first prescribed and taught in the covenant of grace. And by this one thing, faith differeth from the rest of the gifts of God, as the fear of God, the love of God, the love of our brethren, etc. for these were in man's nature before the fall, and after it, when it pleaseth God to call us, they are but renewed: but justifying faith admits no renewing. For the first engrafting of it into the heart, in the conversion of a sinner after his fall. The place and seat of faith (as I think) is the mind of man, not the will: for it stands in a kind of particular knowledge or persuasion, and there is no persuasion but in the mind. Paul saith indeed, that we believe with the heart, Rom. 10. but by the heart he understands the soul without limitation to any part. Some do place faith in the mind, and partly in the will, because it hath two parts; knowledge, and affiance: but it seems not greatly to stand with reason, that one particular and single grace should be seated in diverse parts or faculties of the souls. The form of faith is, to apprehend the promise, Gal. 3. 14. that we might receive the promise of the spirit through faith: and, joh. 1.12. to receive Christ, and to believe, are put one for another; and to believe, is to eat and drink the body and blood of Christ. To apprehend properly, is an action of the hand of man, which lays hold of a thing, and pulls it to himself: and by resemblance it agrees to faith, which is the hand of the soul, receiving and applying the saving promise. This apprehension of faith, is not performed by any affection of the will, but by a certain and particular persuasion, whereby a man is resolved that the promise of salvation belongs unto him. Which persuasion is wrought in the mind by the holy Ghost, 1. Cor. 2.12. And by this, the promise which is general is applied particularly to one subject. By this one action, saving faith differeth from all other kinds of faith. From historical; for it wanteth all apprehension, and standeth only in a general assent. From temporary faith, which though it make a man to profess the Gospel and to rejoice in the same, yet doth it not thoroughly apply Christ with his benefits. For it never brings with it any thorough touch of conscience or lively sense of God's grace in the heart. And the same may be said of the rest. The principal and main object of this faith is, the saving promise, God so loved the world, that he gave his only begotten son, that whosoever believes in him, shall not perish, but have everlasting life. But some will say, Christ is commonly said to be the object of faith. Ans. In effect it is all one to say the saving promise, and Christ promised, who is the substance of the covenant. Christ then as he is set forth unto us in the word & Sacraments, is the object of faith. And here certain questions offer themselves to be scanned. The first, What is, that particular thing, which faith apprehendeth? Answ. Faith apprehendeth whole Christ God and man. For his godhead without his manhood, and his manhood without his godhead doth not reconcile us to God. Yet this which I say must be conceived with some distinction according to the difference of his two natures. His godhead is apprehended not in respect of his essence or nature, but in respect of his efficacy manifested in the manhood, whereby the obedience thereof is made meritorious before God: as for his manhood, it is apprehended both in respect of the substance or thing itself, and also in respect of the efficacy and benefits thereof. The second, In what order faith apprehends Christ? Answ. First of all it apprehends the very body and blood of Christ: and then in the second place the virtue and benefits of his body and blood: as a man that would feel in his body the virtue of meat and drink, must first of all receive the substance thereof. To go forward. Besides this main promise, which concerns righteousness and life everlasting in Christ, there be other particular promises touching strength in temptations, comfort in afflictions, and such like, which depend on the former: and they also are the object of justifying faith: and with the very same faith we believe them, wherewith we believe our salvation. Thus Abraham by the same faith wherewith he was justified, believed that he should have a son in his old age, Rom. 4.19,22. And No by that faith whereby he was made heir of righteousness, believed that he and his family should be preserved in the flood: this conclusion being always laid down, that, To whom God gives Christ, to them also he gives all things needful for this life or the life to come, in and by Christ. And hereupon it comes to pass that in our prayers, besides the desire of things promised, we must bring faith whereby we must be certainly persuaded, that God will grant us such things as he hath promised: and this faith is not a new kind or distinct faith from justifying faith. Thus we see plainly what saving faith is. 1 p●●. 3.12. Whereas some are of opinion, that faith is an affiance or confidence, that seems to be otherwise: for it is a fruit of faith, and indeed no man can put any confidence in God, till he be first of all persuaded of God's mercy in Christ towards him. Some again are of mind, that love is the very nature and form of faith: but it is otherwise. For as confidence in God, so also love is an effect which proceedeth from faith. 1. Tim. 1.5. The end of the law is love from a pure heart and good conscience and faith unfeigned. And in nature they differ greatly. Christ is the fountain of the waters of life. Faith in the heart is as the pipes and leads that receive in, and hold the water: and love in some part is as the cock of the conduit, that lets out the water to every comer. The property of the hand is to hold, and of itself it can not cut: yet by a knife or other instrument put into the hand, it cuts: the hand of the soul is faith, and his property is to apprehend Christ with all his benefits, and by itself it can do nothing else; Gal. 5.6. yet join love unto it, and by love it will be effectual in all good duties. Now to proceed further: first we are to consider, how faith is wrought: secondly, what be the differences of it. For the first, faith is wrought in and by the outward ministery of the Gospel, accompanied by the inward operation of the spirit, and that not suddenly, but by certain steps and degrees: as nature frameth the body of the infant in the mother's womb, 1. by making the brain and heart, 2. by making veins, sinews, arteries, bones: 3. by adding flesh to them all. And the whole operation of the spirit stands in two principal actions. First, the enlightening of the mind: the second, the moving of the will. For the first, the holy Ghost enlightens men's minds with a further knowledge of the law then nature can afford; and thereby makes them to see the sins of their hearts and lives with the ugliness thereof, and withal to tremble at the curse of the law. Afterward the same spirit opens the eye to understand and consider seriously of righteousness and life eternal promised in Christ. This done, then comes the second work of the holy ghost, which is the inflaming of the will, that a man having considered his fearful estate by reason of sin, and the benefits of Christ's death, might hunger after Christ; and have a desire not so much to have the punishments of sin taken away, as God's displeasure: and also might enjoy the benefits of Christ. And when he hath stirred up a man to desire reconciliation with god in Christ, then withal he gives him grace to pray not only for life eternal, but especially for the free remission and pardon of all his sins: and then the Lords promise is, Math. 7.7. Knock and it shall be opened, seek and ye shall find. After which he further sends his spirit into the same heart that desireth reconciliation with God, and remission of sins in Christ; and doth seal up the same in his heart by a lively and plentiful assurance thereof. The differences & degrees of faith are two: I. a weak faith: II. a strong faith. Concerning the first, this weak faith shows itself by this grace of God, namely an unfeigned desire, not only of salvation (for that the wicked and graceless man may have) but of reconciliation with God in Christ. This is a sure sign of faith in every touched and humbled heart, and it is peculiar to the elect: and they which have this, have in them also the ground and substance of true saving faith: which afterwards in time will grow up to greater strength. Reasons: I. Promise of life everlasting, is made to the desire of reconciliation, Psal. 10.17. Lord, thou hast heard the desire of the poor. Psal. 143. 6. My soul desireth after thee, as the thirsty land. Psal. 145. 19 He will fulfil the desire of them that fear him. Matth. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. Revelat. 21.6. I will give unto him which is a thirst, of the well of the water of life freely. II. The hungering desire after grace is a sanctified affection: where one affection is sanctified, all are sanctified: where all are sanctified, the whole man is sanctified: and he that is sanctified, is justified and believes. III. God accepts the will and desire to repent and believe, for repenting and believing indeed: wherefore this desire of reconciliation (if it be sound wrought in the heart) is in acceptation with God as true faith indeed. But carnal men will say, If faith, yea true faith show itself by a desire of reconciliation with God in Christ for all our sins, than we are well enough, though we live in our sins: for we have very good desires. I answer, That there be many sundry fleeting motions and desires to do good things which grow to no issue or head, but in time vanish as they come. Now such passions have no soundness in them, and must be distinguished from the desire of reconciliation with God, that comes from a bruised heart● and brings always with it reformation of life: therefore such whatsoever they are that live after the course of this world, and think notwithstanding that they have desires that are good, deceive themselves. Now faith is said to be weak, when a man either fails in the knowledge of the Gospel; or else having knowledge, is weak in grace to apply unto himself the sweet promises thereof. As for example, we know that the Apostles had all true saving faith (except judas) and when our Saviour Christ asked them, Math. 16. 16●. whom they thought that he was; Peter in the person of the rest, answered for them all, and said; Thou art Christ, the Son of the living God: for which our Saviour commended him, and in him, them all, saying: Thou art Peter, and upon this rock, (that is, upon Christ, which Peter confessed in the name of them all) will I build my Church. And yet about that time we shall find in the Gospel, Math. 8.10. and 16. ●. that they are called men of little faith. Now they failed in knowledge of the death of Christ, and of his passion, and resurrection; and were carried away with a vain hope of an earthly kingdom. And therefore when our Saviour showed them of his going down to jerusalem and of his sufferings there, Peter a little after his notable confession began to rebuke Christ, and said, Master have pity on thyself, this shall not be unto thee. And until he had appeared to them after his death, they did not distinctly believe his resurrection. Again, weak faith though it be joined with knowledge, yet it may fail in the applying or in the apprehension & appropriating of Christ's benefits to a man's own self. This is to be seen in ordinary experience. For many a man there is of humble and contrite heart, that serveth God in spirit and truth, yet is not able to say without great doubtings and waver; I know and am fully assured that my sins are pardoned. Now shall we say, that all such are without faith? God forbid. Nay, we may resolve ourselves, that the true child of God may have a hungering desire in his heart after reconciliation with God in Christ for all his sins with care to keep a good conscience, and yet be weak sometime in the apprehension of God's mercy and the assurance of the remission of his own sins. But if faith fail either in the true knowledge, or in the apprehension of God's mercies, how can a man be saved by it? Ans. We must know that this weak faith will as truly apprehend Gods merciful promises for the pardon of sin, as strong faith, though not so sound. Even as a man with a palsy hand can stretch it out as well to receive a gift at the hand of a king, as he that is more sound, though it be not so firmly and steadfastly. And Christ saith, that he will not break the bruised reed, nor quench the smoking flax. The Church of Rome bears men in hand, that they are good Catholics, if they believe as the Church believes; though in the mean season they can not tell what the Church believes. And some Papists commend this faith by the example of an old devout father, who being tempted of the devil, and asked how he believed; answered that he believed as the Church believed: being again asked how the Church believed, he answered, as I believe: whereupon the devil (as they say) was feign to depart. Well, this fond and ridiculous kind of faith we renounce, as being a means to nuzle men in blindness, superstition, and perpetual ignorance: yet withal we do not deny but that there is an implicit or enfolded faith; which is, when a man as yet having but some little portion of knowledge in the doctrine of the Gospel, doth truly perform obedience according to the measure thereof; and withal hath care to get more knowledge, and shows good affection to all good means whereby it may be increased. In this respect a certain ruler, who by a miracle wrought upon his child, joh. 4.33. & ●. 2. was moved to acknowledge Christ for the Messias, and further to submit himself to his doctrine, is commended for a believer: and so are in the like case, the Samaritans. And thus much of weak faith: which must be understood to be in a man not all the days of his life, but while he is a young babe in Christ. For as it is in the state of the body, first we are babes and grow to greater strength as we grow in years; so it is with a christian man. First he is a babe in Christ, having weak faith, but after grows from grace to grace, till he come to have a strong faith: example whereof we have in Abraham, who was strong and perfect both in knowledge and apprehension. This strong faith is, when a man is endued with the knowledge of the Gospel and grace to apprehend and apply the righteousness of Christ unto himself for the remission of his own sins: so as he can say distinctly of himself and truly, that he is fully resolved in his own conscience, that he is reconciled unto God in Christ for all his sins, and accepted in him to life everlasting. This degree of faith is proper to him that begins to be a tall man and of ripe years in Christ. And it cometh not at the first calling of a man unto grace. And if any shall think that he can have it at the first, he deceiveth himself. For as it is in nature: first we are babes, & then as we increase in years, so we grow in strength: so it is in the life of a Christian; first ordinarily he hath a weak faith, and after grows from grace to grace, till he come to stronger faith: and at the last he be able to say, he is fully assured in his heart and conscience of the pardon of his sins & of reconciliation to God in Christ. And this assurance ariseth from many experiences of God's favour and love in the course of his life by manifold preservations and other blessings, which being deeply and duly considered bring a man to be fully persuaded, that God is his God, and God the father, his father, and jesus Christ his redeemer, and the holy Ghost his sanctifier. Now howsoever this faith be strong, yet is it always imperfect, as also our knowledge is; and shall so long as we live in this world be mingled with contrary unbelief and sundry doubtings more or less. A great part of men amongst us, blinded with gross ignorance, say they have faith, and yet indeed have not. For ask them what faith they have, they will answer, they believe that God is their father, and the Son their redeemer, etc. ask them how long they have had this faith, they will answer, ever since they could remember: ask them whether they ever doubt of God's favour? they will say, they would not once doubt for all the world. But the case of these men is to be pitied: for howsoever they may persuade themselves, yet true it is, that they have no sound faith at all: for even strong faith is assaulted with temptations and doubtings: and God will not have men perfect in this life, that they may always go out of themselves, and depend wholly on the merit of Christ. And thus much of these two degrees of faith. Now in whom soever it is, whether it be a weak faith, or a strong, it bringeth forth some fruit, as a tree doth in the time of summer. And a special fruit of faith, is this confession of faith, Rom. 10.10. I believe in God, etc. so Paul saith, With the heart a man may believe unto righteousness, and with the mouth man confesseth to salvation. Confession of faith is, when a man in speech and outward profession doth make manifest his faith for these two causes. I. That with his mouth outwardly he may glorify God and do him service both in body and soul. II. That by the confession of his faith, he may sever himself from all false Christians, from Atheists, hypocrites, and all false seducers whatsoever. And as this is the duty of a Christian man, to make profession of his faith; so here in this Creed of the Apostles, we have the right order and form of making confession set down, as we shall see in handling the parts thereof. The Creed therefore sets down two things concerning faith, namely, the action of faith and his object, which also are the parts of the Creed. The action in these words, I believe: the object in all the words following, in God the Father Almighty, maker, etc. And first let us begin with the action. I believe in God] We are taught to say, I believe, not we believe, for two causes. First because (as we touched before) in the Primitive Church this Creed was made to be an answer to a demand or question, which was demanded of every particular man that was baptised: for they asked him thus; What dost thou believe? then he answered, I believe in God the Father, etc. And thus did every one of years make profession of his faith: and it is likely that Peter alluded hereunto, ●. Pet. 3.21. saying the stipulation or answer of a good conscience maketh request to God. The second cause is, howsoever we are to pray one for another by sayings O our Father, etc. yet when we come to years, we must have a particular faith of our own: no man can be saved by another man's faith, but by his own, as it is said: Heb. ●. 4. The just shall live by his faith. But some will say, this is not true, because children must be saved by their parent's faith: the answer is this, the faith of the parent doth bring the child to have a title or interest to the Covenant of grace and to all the benefits of Christ: yet doth it not apply the benefits of Christ's death, his obedience, his merits, and righteousness unto the infant: for this the believer doth only unto himself and to no other. Again, some may say, if children do not apprehend Christ's benefits by their parent's faith, how then is Christ's righteousness made theirs and they saved? Answer. By the inward working of the holy Ghost, who is the principal applier of all graces, whereas faith is but the instrument. As for the places of scripture that mention justification and salvation by faith, they are to be restrained to men of years: whereas infants dying in their infancy, and therefore wanting actual faith which none can have without actual knowledge of Gods will and word, are no doubt saved by some other special working of God's holy spirit, not known to us. Furthermore, to believe signifieth two things; to conceive or understand any thing, and withal to give assent unto it to be true: and therefore in this place, to believe signifieth to know and acknowledge that all the points of religion which follow, are the truth of God. Here therefore we must remember, that this clause (I believe) placed in the beginning of the Creed, must be particularly applied to all and every article following. For so the case stands, that if faith fail in one main point, it faileth a man in all: and therefore faith is said to be wholly copulative. It is not sufficient to hold one article, ●ides est●o●a copulativa. but he that will hold any of them for his good, must hold them all: and he which holds them all in show of words, if he overturn but one of them indeed, he overturns them all. Again, to believe is one thing, and to believe in this or that is another thing: and it containeth in it three points or actions of a believer. I. To know a thing: II. To acknowledge the same: III To put trust and confidence in it. And in this order must these three actions of faith be applied to every article following which concerneth any of the persons in Trinity. And this must be marked as a matter of special moment. For always by adding them to the words following, we do apply the article unto ourselves in a very comfortable manner. As I believe in the father, and do believe that he is my father: and therefore I put my whole trust in him, and so of the rest. Now we come to the object of general faith, which is either God or the Church; in handling of both which, I will observe this order. I. I will speak of the meaning of every article. II. Of the duties which we ought to learn thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifold doubtings that rise in our minds, it may be demanded, whether there be a God? many reasons might be used to resolve those that have scruple of conscience: otherways we are bound to believe that there is a God without all doubting. As for those Atheists which confidently avouch there is no God, by God's law they ought to die the death: nay, the earth is to good for such to dwell on. Malefactors, as thieves and rebels, for their offences have their reward of death: but the offence of those, which denies that there is a God, is greater: and therefore deserves most cruel death. The second point followeth, namely what God is? Exod. 3●. Answer. Moses desiring to see God's face, was not permitted but to see his hinder parts: and therefore no man can be able to describe God by his nature, but by his effects and properties, on this or such like manner: God is an essence spiritual, simple, infinite, most holy. I say first of all, that God is an essence, to show that he is a thing absolutely subsisting in himself, and by himself, not receiving his being from any other. And herein he differeth from all creatures whatsoever, which have subsisting and being from him alone. Again, I say he is an essence spiritual, because he is not any kind of body, neither hath he the parts of the bodies of men or other creatures, but is in nature a spirit invisible, not subject to any of man's senses. I add also, that he is a simple essence, because his nature admits no manner of composition of matter or form or parts. The creatures are compounded of divers parts, and of variety of nature, but there is no such thing in God: for whatsoever thing he is, he is the same by one and the same singular and indivisible essence. Furthermore he is infinite, and that divers ways: infinite in time, without any beginning and without end: infinite in place; because he is every where and excluded no where, within all places, and forth of all places. Lastly he is most holy, that is, of infinite wisdom, mercy, love, goodness, etc. and he alone is rightly termed most holy, because holiness is of the very nature of God himself; whereas among the most excellent creatures, it is otherwise. For the creature itself is one thing, and the holiness of the creature another thing. Thus we see what God is, and to this effect God describes himself to be jehovah Elohim: Exo. 3.6.14. 1. Tim. 1.17. & Paul describes him to be a King everlasting, immortal, invisible, & only wise, to whom is due all honour and glory for ever. The third point is, touching the number of Gods, namely whether there be more gods than one or no. Ans. There is not, neither can there be any more Gods then one. Which point the Creed avoucheth, in saying, I believe in God, not gods: and yet more plainly the Nicene Creed and the Creed of Athanasius, both of them explaining the words of the Apostles Creed on this manner, I believe in one God. howsoever some in former times have erroneously held, that two gods were the beginning of all things, one of good things, the other of evil things: others, that there was one God in the old testament, another in the new: others again, namely the Valentinians, that there were thirty couple of gods: and the heathen people (as Augustine recordeth) worshipped thirty thousand gods: yet we that are members of God's Church, must hold and believe one God alone, and no more, Deut. 4.39. Understand this day and consider in thine heart, that jehovah he is God in heaven above and upon the earth beneath: there is none other. Eph. 4.6. One God, one faith, one baptism. If it be alleged that the Scripture mentioneth many gods, because a Psal. 82.6. Magistrates are called Gods, b Exod. 4.16. Moses is called Aaron's god, c ●. Cor. 4.4. the devil and all idols are called gods. The answer is this: They are not properly or by nature gods, for in that respect there is only one God: but they are so termed in other respects. Magistrates are gods, because they be Vicegerents placed in the room of the true God, to govern their subjects: Moses is Aaron's god, because he was in the room of God to reveal his will to Aaron: the devil is a god, because the hearts of the wicked would give the honour unto him, which is peculiar to the everliving God: idols are called gods, because they are such in men's conceits and opinions who esteem of them as of gods. Therefore Paul saith, an idol is nothing in the world, ● Cor. 8.4. that is, nothing in nature subsisting, or nothing in respect of the divinity ascribed unto it. To proceed forward, to believe in this one God, is in effect thus much: I. To know and acknowledge him as he hath revealed himself in his word: II. To believe him to be my God: III. From mine heart to put all mine affiance in him. To this purpose Christ saith, ●o●. 17.3. This is eternal life to know thee the only God, and whom thou hast sent jesus Christ. Now the knowledge here meant, is not a bare or general knowledge, for that the devils have, but a more special knowledge whereby I know God not only to be God, but also to be my God, and thereupon do put my confidence in him. And thus much of the meaning of the first words, I believe in God, etc. Now follow the duties which may be gathered hence. First of all, if we are bound to believe in God, than we are also bound to take notice of our natural unbelief, whereby we distrust God, to check ourselves for it, and to strive against it. Thus dealt the father of the child that had a dumb spirit, Lord (saith he) I believe, Lord help mine unbelief. Mark. 9.24. And David, Why art thou cast down my soul? and w●y art thou so disquieted in me? wait on God. ●sal. 42.12. And that which our Saviour Christ said once to Peter, men should daily speak to themselves: O thou of littl● faith, why hast thou doubted? But some may say, wherein stands our unbelief? Answer. It stands in two things: I. In distrusting the goodness of God, that is, in giving too little or no affiance to him; or in putting affiance in the creature. For the first, few men will abide to be told of their distrust in God: but indeed it is a common and ri●e corruption: and though they sooth themselves never so, yet their usual dealings proclaim their unbelief. Go through all places, it shall be found that scarce one of a thousand in his dealings makes conscience of a lie: a great part of men gets their wealth by fraud and oppression and all kind of unjust and unmerciful dealing. What is the cause that they can do so? Alas, alas, if there be any faith, it is pinned up in some by-corner of the heart, and unbelief bears sway as the lord of the house. Again, if a man had as much wealth as the world comes to, he could find in his heart to wish for an other; and if he had two worlds, he would be casting for the third, if it might be compassed: the reason hereof is, because men have not learned to make God their portion, and to stay their affections on him: which if they could do, a mean portion in temporal blessings would be enough. Indeed these and such like persons will in no wise yield that they do distrust the Lord, unless at some time they be touched in conscience with a sense and feeling of their sins, and be thoroughly humbled for the same: but the truth is, that distrust of God's goodness is a general and a mother-sinne, the ground of all other sins, and the very first and principal sin in Adam's fall. And for the second part of unbelief, which is an affiance in the creatures, read the whole book of God, and we shall find it a common and usual sin in all sorts of men, some putting their trust in riches, some in strength, some in pleasures, some placing their felicity in one sin, some in an other. When King Asa was sick, 2. Chr. 16.12. he put his whole trust in the Physicians, and not in the Lord. And in our days the common practice is, when crosses and calamities fall, then there is trotting out to that wise man, to this cunning woman, to this sorcerer, to that wizard, that is, from God to the devil, and their counsel is received and practised without any bones making. And this shows the bitter root of unbelief, and confidence in vain creatures; let men smooth it over with goodly terms as long as they will. In a word, there is no man in the world, be he called or not called, if he look narrowly unto himself, he shall find his heart almost filled with manifold doubtings and distrusting, whereby he shall feel himself even carried away from believing in God. Therefore the duty of every man is, that will truly say that h● believes in God, to labour to see his own unbelief and the fruits thereof in his life. As for such as say they have no unbelief, nor feel none; more pitiful is their case. For so much the greater is their unbelief. Secondly, considering that we profess ourselves to believe in God, we must every one of us learn to know God. As Paul saith, Rom. 10. ●● How can they believe in him, of whom they ha●e not heard? and how can they hear without a preacher? therefore none can believe in God but he must first of all hear and be taught by the ministery of the word to know God aright. Let this be remembered of young and old. It is not the pattering over of the belief for a prayer, that will make a man a good believer, but God must be known of us and acknowledged as he hath revealed himself partly in his word and partly in his creatures. Blind ignorance and the right use of the Apostles Creed will never stand together. Therefore it stands men in hand to labour and take pains to get knowledge in religion, that knowing God aright, they may come steadfastly to believe in him, and truly make confession of their faith. Thirdly, because we believe in God, therefore another duty is, to deny ourselves utterly, and to become nothing in ourselves. Our Saviour Christ requires of us to become as little children, if we would believe. The beggar depends not on the relief of others, till he find nothing at home: and till our hearts be purged of self-love and pride, we cannot depend on the favour and goodness of God. Therefore he that would trust in God, must first of all be abased and confounded in himself, and in regard of himself be out of all hope of attaining to the least spark of the grace of God. Fourthly, in that we believe in God, and therefore put our whole trust and assurance in him: we are taught, that every man must commit his body, his soul, goods, life, yea all that he hath into the hands of God, and to his custody. So Paul saith, ●. Tim. 1.12. I am not ashamed of my sufferings, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. A worthy saying: for what is the thing which Paul committed unto the Lord? it was his own soul and the eternal salvation thereof. But what moves him to trust God? surely his persuasion whereby he knew that God would keep it. ● Pet. 4.19. And Peter saith: Let them that suffer according to the will of God, commit their souls to him in well doing as unto a faithful creator. Look as one friend layeth down a thing to be kept of another, so must a man give that he hath to the custody of God. Few or none can practise this, and therefore when any evil befalls them either in body or in goods, or any other way whatsoever, than they presently show themselves rather beasts than men in impatience. For in prosperity they had no care to put their trust in God, and therefore in adversity when crosses come, they are void of comfort. But when a man hath grace to believe, and trust in God, than he commits all into God's hands: and though all the world should perish, yet he would not be dismayed. And undoubtedly if a man will be thankful for the preservation of his goods, or of his life, he must show the same by committing all he hath into God hands, and suffer himself to be ruled by him. Now follows the consolations and comforts which Gods Church and children reap hereby. He that believes in God, and takes God for his God, may assure himself of salvation, and of a happy deliverance in all dangers and necessities. When God threatened a plague upon Israel for their idolatry, ● Chr. 34.27. good King josiah humbled himself before the Lord his God: ● Chr. 3●. and he was safe all his days. And so King Hezekiah, when Senacherib the King of Ashur offered to invade judah, he trusted likewise in the Lord, and prayed unto him, and was delivered. Whereby we see, if a man puts his whole trust in God, he shall have security and quietness, ● Chr. 20.20. as jehosaphat said to the men of judah. And our Saviour Christ when he was upon the cross, and felt the whole burden of the terrible wrath of God upon him, cried, My God, my God, why hast thou forsaken me? And it appeareth in the Epistle to the Hebrews, Hebr. 5.7. that Christ was heard in that he feared: whereby we are given to understand, that they shall never be utterly forsaken that take God for their God. And King David having experience of this, Psal. ●●. useth most excellent speeches for this end, to show that the ground of his comfort was, that God was his God. And it is said that Daniel had no manner of hurt in the lions den; Dan. 6. 2●. because he trusted in the Lord his God. And chose, such as distrust God are subject to all miseries and judgements. Psal. 78. 21,2●. The Israelites in the wilderness believed not God, and trusted not in his help, therefore God was angry, and his fire was kindled in jacob, and wrath came upon Israel. God, the Father Almighty.] Some have thought that these words are to be coupled to the former without distinction, as if the title of God had been proper to the first person the Father, and not common to the rest● and thus have some heretics thought. But in deed there must a pause or distinction be made, that the name or title of God may be set in the forefront, as common to all the three persons following. For that is the very intent of the order of this Creed, to teach us to believe in one God, who is distinct into three subsistances or persons called the Father, the Son, and the holy Ghost. And here offers itself to be considered even one of the greatest mysteries of our religion: namely, that God is the Father, the Son, and the holy Ghost: and again, that the Father, the Son, and the holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stand, because it is against all reason that one should be three, or three one. The answer is, that indeed if one and the same respect be kept it is not possible, but in divers considerations and respects it may. And thus the Father, the Son, and the holy Ghost are three, namely in person; and again, they three are one, not in person but in nature. By nature is meant, a thing subsisting by itself, that is common to many: as the substance of man consisting of body and soul common to all men, which we call the humanity of a man, is the nature of man. By person is meant, a thing or essence subsisting by itself, not common to many, but incommunicable: as among men, these particulars, Peter, john, Paul, are called persons. And so in the mystery of the Trinity, the divine nature is the godhead itself simply and absolutely considered; and a person is that which subsisteth in this Godhead, as the Father, the Son, and the holy Ghost. Or again, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personal or characteristical proprieties: as the godhead or God begetting is the Father. God again considered not simply but so far forth as he is begotten is the Son; and God proceeding of the Father and the Son, the holy Ghost. And if any man would conceive in mind rightly the divine nature, he must conceive God or the godhead absolutely; if any of the persons, than he must conceive the same godhead relatively with personal proprieties. Thus the godhead considered with the propriety of fatherhood or begetting is the father: and conceiving the same godhead with the propriety of generation, we conceive the Son, and the godhead with the propriety of proceeding, we conceive the holy Ghost. Neither must it seem strange to any that we use the names of nature and person, to set forth this mystery by: for they have been taken up by common consent in the primitive Church, and that upon weighty consideration to manifest the truth, and to stop the mouths of heretics: and they are not used against the proper sense of the scriptures, nay they are therein a Hebr. 1.3. Gal. 4.8. contained. Thus we see how it comes to pass that the three things signified by these names, Father, Son, holy Ghost, are each of them one and the same God. And this mystery may well be conceived by a comparison borrowed from light. The light of the sun, the light of the moon, and the light of the air for nature and substance are one and the same light: and yet they are three distinct lights. The light of the sun being of itself and from none, the light of the moon from the sun, and the light of the air from them both. So the divine nature is one, & the persons are three, subsisting after a divers manner in one and the same nature. And for the further clearing of this point, we must yet further mark and remember two things: namely, the union and the distinction of the persons. The union is, whereby three persons are one not simply, but one in nature, that is, coessential or consubstantial; having all one godhead. For the Father is God, the son is god, and the holy ghost is god: now there are not three distinct Gods, but one God, because there is one God and no more in nature; considering that the thing which is infinite is but one and is not subject to multiplication: and the Father is this one God, as also the Son and the holy Ghost. And as these three persons are one in nature, so whatsoever agrees to God simply considered, agrees to them all three. They are all coequal and coeternal: all most wise, just, merciful, omnipotent, by one and the same wisdom, justice, mercy, power. And because they have all one godhead, therefore they are not only one with another, but also each in other, the Father, in the Son, and the Son in the Father, and the holy Ghost in them both. And we must not imagine that these three are one God, as though the Father had one part of the Godhead, the Son another part, and the holy Ghost a third. For that is most false, because the infinite and the most simple godhead is not subject to composition or division: but every person is whole god, subsisting not in a part, but in the whole godhead: and the whole entire godhead is communicated from the father to the sonne● & from both father and son to the holy Ghost. But some may yet say, that this doctrine seems to be impossible; because three creatures, as for example, Peter, Paul, Timothy being three persons and so remaining, cannot have one and the same nature, that is, the same body & the same soul. Answ. Three or more men may have the same nature b Specie. in kind, but the truth is, they cannot possibly have a nature which shall be one and the same c Numero. in number, in them all three. For a man is a substance created and finite, and the bodies of men are quantities, and therefore divisible and separable one from another. Hereupon it comes, that the persons of men are not only distinguished by proprieties, but also divided and sundered one from another. And though Peter, Paul, Timothy have all one common and universal form, yet they three are not one man, but three men. Now it is otherwise with the divine nature or godhead which is uncreated and infinite, and therefore admits neither composition nor division, but a distinction without any separation: so as the three persons subsisting in it, shall not be three gods but one and the same God. Yet further some will object, that it is truly said of the father, that he is god, but the same godhead is not in the son, nor in the holy ghost; for the son and the holy ghost have their beginning from the father. Ans. The son and the holy ghost have not a beginning of their nature or of their godhead from the Father, but of their person only: the person of the Son is from the Father; and the person of the holy ghost is both from the father and from the Son: but the godhead of all three persons is uncreate and unbegotten, and proceeding from none. Yet some may say, both the son and the holy ghost have received from the Father all their attributes, as wisdom, knowledge, power, etc. Now he that receiveth any thing from another, is in that respect inferior to him that giveth it: and therefore the Son and the holy Ghost are not God as he is. Ans. We must know, that, which the Son receiveth of the Father, he receiveth it by nature, and not by grace: and he receiveth not a part but all that the father hath, saving the personal propriety. And the holy ghost receiveth from the Father and the Son by nature, and not by grace: and therefore though both the son and the holy Ghost receive from the Father, yet they are not inferior to him, but equal with him. And thus much is both necessary and profitable to be learned of the union between the three persons in Trinity, whereby they being three have all one and the same godhead. The second point to be considered is, that that though these three have but one godhead, and all make but one God: yet they are distinguished one from another: for the father is the father, and not the son, or the holy Ghost: the son is the son, and not the father, nor the holy Ghost: and the holy ghost is the holy ghost, not the father nor the son. This distinction of the persons is notably set forth unto us in the baptism of our Saviour Christ: where it is said, that when jesus was baptised, he came out of the water: Math. 3. 16,17. there is the second person: and the holy Ghost descended upon him in the form of a dove; there is the third person: and the father the first person pronounced from heaven, that he was his only beloved son in whom he was well pleased. And we must conceive this distinction in such manner as though these three, Father, Son, and holy Ghost were three names of one God. For the three persons do not in name or word, but really in truth distinctly subsist in the same divine nature. Neither must we imagine that the three persons are three forms or differences of one God, as some heretics have dreamt, who taught that the father alone is God, and that he is called a father in one respect, the son in another, and the holy Ghost in a third. For this were nothing else but to make the personal proprieties to be nothing but imaginary accidents, which indeed, or at the least in man's conceit, might come and go, and be either in the persons or forth of them. For the personal relations though in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind they may be distinguished from the divine essence, yet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. indeed they are one with it. But some will say, if they make this distinction, there is rather a quaternity then a trinity: for the godhead is one, the father an other, the son a third, and the holy Ghost a fourth. Thus some heretics have objected against the distinction of the trinity: but it is untrue which they say. For the godhead must not be severed from the Father, nor from the Son, nor from the holy Ghost: for the father is God or the whole godhead, so also is the son and the holy Ghost: and the godhead likewise is in every one of these three persons, and every one of them subsisting in the godhead, and the godhead must be conceived to be in them all, and not as a fourth thing out of them. And therefore we must still maintain, that these three persons are distinguished and not divided, as three men are divided in being and substance: for this division can not be in them; because all three have one drain nature and one godhead. This is the mystery of all mysteries to be received of us all, namely, the trinity of the persons in the unity of the godhead. This form of doctrine must be retained and holden for these causes: I. because by it we are able to distinguish this true God from all false gods and idols. II. because among all other points of religion this is one of the chiefest, being the very foundation thereof. For it is not sufficient for us to know God as we can conceive of him in our own imagination: but we must know him as he hath revealed himself in his word. And it is not sufficient to salvation to believe in God confusedly, but we must believe in one God distinct into three persons, the Father, the Son, the holy Ghost: yea and more than this, we must hold and believe that God the father is our father, the Son our redeemer, the holy Ghost our sanctifier and comforter. Well then, if we must in this manner believe in God, than we must also know him: for we can have no faith in the thing which is utterly unknown. Wherefore if we would believe in the father, son, or holy Ghost, we must know them in part, joh. 17. This is life eternal to know thee the only God, and whom thou hast sent jesus Christ. joh. 14. 17. The world can not receive the spirit of truth because it hath neither seen him nor known him. 1. joh. 2.23. Whosoever denieth the son hath not the father. Thirdly, this doctrine directs us in worshipping God aright: for unity in trinity, and trinity in unity is to be worshipped: one God must be worshipped in the Father, in the Son, and in the holy Ghost: and if we worship God the father without the Son and the holy Ghost: or if we worship the Son without the father and the holy Ghost: and the holy Ghost without the father and the Son, we worship nothing but an Idol. Again, if we worship the three persons not as one God, but as three Gods, than likewise we make three Idols. Note further, that of all the three persons, the first person the Father is set in the first place, and described to us by three things: I. by his title that he is a Father. II. by his attribute that he is Almighty. III. by his effect, that he is maker of heaven and earth: of these in order as they lie in the Creed. And first of the title [Father.] It may seem that he hath some prerogative over the Son and the holy Ghost, because he is set before them: but we must know, that he is set before them neither in regard of time● nor of dignity, for therein all three are equal; but in regard of order only. The Father is the first, the Son the second, and the holy Ghost the third: as may appear by this similitude. If three Emperors equal in dignity should meet all in one place, being equal also in power and majesty, if all three should sit down, though one be no better than an other; yet one of them must needs sit down the first, and an other in the second place, and then the third: but yet we cannot say, that he which sat down first is the chiefest. And so it is in the Trinity, though none be greater or above another; yet the Father is in the first place, not because he is before the Son, or the holy Ghost in dignity or honour, but because he is the fountain of the Deity, the Son being from him, and the holy Ghost from them both. Now let us come to the title of the first person. The meaning The name Father in Scriptures is ascribed either to God taken indefinitely, and so by consequent to all the three persons in Trinity: or particularly to the first person alone. For the first, God is a father properly and principally, according to the saying of Christ, Math. 23.9. Call no man father upon earth, for there is but one your father which is in heaven: that is, principally: whereas earthly parents, whom we are commanded to worship and honour are but certain images or resemblances of our heavenly Father, having this blessing that they are fathers, from him. And hereupon this title agrees to men, not simply, but so far forth as God honoureth them with fatherhood in calling them to be fathers, whereas God himself receives this honour from none. God is termed a Father in respect both of nature and grace. He is a father in regard of nature● because he created and governeth all things. In this regard he is called the a Heb. 12.9. father of spirits, and b Luk. 3.38. Adam is called the Son of God. He is a father in respect of grace, because we are regenerate by him, and accepted to be his sonn●s by adoption through the merit of Christ. And in this respect the second person as well as the first is called c Esa. 9.6. a Father, and said to have an offspring d Esa. 53.10. or seed and e Esa. 8.18. children. But when the name of Father is given to the first person, it is done upon a special consideration, because he is a father by nature to the fe 〈◊〉 ●erson begetting him of his own substance before all worlds. By th●● 〈◊〉 ●●peares, that out of the title of the first person, we may fetch a ●●●cription thereof on this manner. The Father is the first person in Trinity, begetting the son. Now to beget is the personal propriety whereby he is distinguished from the other two. If it be said that creatures do beget, and that therefore to beget is not proper to the father: the answer is, that in this point there are many differences between God the father and all creatures. First the father begets the son before all eternity: and therefore God the father begetting, and the son begotten are equal in t●me: whereas in earthly generation the father is before the son in time. Secondly, God the father begets his Son by communicating to him his whole essence or godhead, which can not be in earthly parents unless they should be abolished and come to nothing. Whereas nevertheless, God the Father giving his whole nature to his son, retains the same still, because it is infinite. Thirdly, the father begets the son in himself and not forth of himself: but in earthly generation the father begetting is forth of the child, and the child forth of the father. And that must not trouble us which heretics allege against this doctrine, namely, that if the father who is of one nature with the son, did beget the son, than he did beget himself: for the godhead of the father doth not beget either the godhead or the person of the son: but the person of the father begets the person of the son, both which in one godhead are really distinct. Thus we see what the Father is. Now to believe in the father, is to be persuaded, that the first person in Trinity, is the father of Christ, and in him my father particularly, jer. 3.4,19. Matth. 6.4. & that for this cause I intent and desire for ever to put my tru●t in him. The duties which we may learn hence are manifold. And here we have occasion offered first of all to consider who is our father by nature. I shall say to corruption (saith job) thou art my father: and to the worm, thou art my mother: job 17.14. seeing God vouchsafeth this great prerogative to them that love him, that he will be their father: therefore job in consideration hereof would have every man to have recourse to his own natural condition, to see who is his father by nature● job saith, corruption is his father: but if we mark well the condition of our nature, we shall further see every man to be the child of wrath, and that Satan is his father: for so long as a man walks in his sins (which every man doth by nature) so long doth he show himself to be the lively child of the devil. And thus Christ reasoneth against the Scribes and pharisees. Ye are of your father the devil, and the lusts of your father ye will do. joh. 8.44. And true it is, that no child is so like his father that begat him, as every man by nature is like the devil: and the whole tenor and course of his natural life without grace is a lively resemblance of the disposition of Satan. Secondly, every one that believes God to be a Father, and in Christ his father, must as a good child be obedient to his fathers will. So Solomon saith, Prov. 10.1. A wise son maketh a glad father. How? by doing his will: and therefore when one told our Saviour Christ that his mother and brethren stood without, desiring to speak with him, he said, Math. 12.50. Whosoever shall do my father's will which is in heaven, the same is my father, my sister, and mother: where we may note, that he that will have God the father to be his father, and Christ jesus his brother, must do the will of God the father. And hence God saith, Mal. 1.6. If I be a master, where is my fear? if I be a father, where is my honour? Where is plainly taught this second duty; that if God be our father, then as good children we must show obedience unto him: but if we disobey him, than we must know, that that former saying of Christ will be verified upon us: that because men do the lusts of the devil, therefore they are the children of the devil. But least this fearful sentence be verified of us, it is the duty of every man that maketh this confession, that he believes God to be his father, first to labour to know God's will; and secondly, to perform continual obedience unto the same: like unto a good child that would fain please his father, and therefore is always ready to do the best he can. And without doubt that man which unfeignedly takes God for his father, is then most grieved, when as by any sin he displeaseth him, and no other cross or calamity is so grievous unto him. The greatest grief that the prodigal son upon his repentance had, was that he had offended his father by sinning against heaven, and against him: the same also must be our grief: and all our care must be set on this, to consider how we may be obedient children to this our loving father. Thirdly, that man that believes God to be his father, must imitate and follow him: for it is the will of God that his children should be like unto himself. Now we follow God especially in two things. I. In doing good to them that persecute us: so saith our Saviour Christ, Math. 5.45. Pray for them that hurt you, that you may be the children of you, father which is in heaven: for he maketh the sun to rise on the evil and on the good, and sendeth rain on the just and unjust. II. Our heavenly father is merciful: Psal. 68.5. for he is a father of the fatherless: and therefore he that will be a son of this father, must be merciful to his poor brethren, as job saith of himself, job 29. 1●, ●6. I was the eyes to the blind, and I was the feet unto the lame: I was a father unto the poor. Fourthly, seeing we believe god to be our father, we are hereby taught to use moderate care for the things of this life: for if a man know himself to be the child of God, than he also knows that God will provide for him, as we know in a family the father provideth for all. Now God is a father, and his Church is his family: therefore if thou wilt be a member of God's Church, and a child of God, thou must cast thy care on God, and follow the counsel of Christ. Be not too careful for your life what ye shall eat, or what ye shall drink. And mark his reason drawn from the point which we have in hand. Math. 6.26. The fowls of the heaven (saith he) they neither sow nor reap, nor carry into barns: and yet your heavenly father feedeth them: are ye not much better than they. But alas, the practice of the world is contrary: for men have no care for the knowledge of God's word, nor the means of their salvation: all their minds are set on the things of this life, when as Christ saith, First seek the kingdom of heaven, and the righteousness thereof, and all these things shall be ministered unto you. If you should see a young man provide for himself, and no man else for him, we would presently say, surely his father is dead: even so, when a man's care is set wholly both day and night for the things of this life, it argues that God hath either cast him off, or else that he takes him for no father of his. Fifthly, if God be our father, than we must learn to bear any cross patiently that he shall lay upon us, either in body or in mind, and always look for deliverance from him: for whom the Lord loveth, them he chastiseth: and if ye endure chastising (saith the Apostle) God offereth himself unto you as unto children: Heb. 12●● which may appear more plainly by this comparison. If two children should fight, and a man coming by, should part them, and after beat the one, and let the other go free: every man that seeth this will say, that that child which he beats is his own son. Even so, when God chastiseth us, he showeth himself unto us as a father, if we submit ourselves. Now if our earthly fathers corrected us and we gave them reverence, taking it patiently: should we not much rather be in subjection to the father of spirits that we may live. Therefore the conclusion is this: if we displease God, be ye sure, he will correct us; and when his hand is upon us we must not murmur against him, but bear it with a mild spirit: and furthermore when we are under the cross, we must always look for deliverance from this our father only. If a son when he is beaten should flee to his father's enemies for help and counsel; it would argue that he were but a graceless child. Sundry and divers calamities and crosses befall men in this life, which they can not brook: and therefore it is a common practice of many among us in th●se days, when God's hand is upon them, to go for help to the devil; they seek for counsel at witches and wise men (as I have said) but let them look unto it, for that is the right way to double their misery, and to show themselves lewd children. Lastly, if we confess and believe God to be the father of Christ, and in him our father also; then in regard of our conversation, we must not frame ourselves like unto the world: but the course of our lives must be in righteousness and true holiness. 2. Cor. 6.18. Paul exhorteth the Corinthians to separate themselves from Idolaters, alleging the place out of the old Testament, where the Lord biddeth the Israelites to come out from Idolaters, and to touch no unclean thing: Isa. 52.11. and the reason followeth out of jeremy, that if they do so, jer. 3●. 1. then God will be their father, and they shall be his children, even his sons and daughters: which reason Paul urgeth in the next chapter to this effect: 2. Cor. ●. 1. considering we have these promises, that therefore we should cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto holiness in the fear of the Lord: where, if we mark the place diligently, we shall find this lesson, that every man who takes God for his father, must not only in this sin of Idolatry, but in all other sins separate himself, that men by his godly life may know whose child he is. But some will say, this exhortation is needless amongst us, for we have no cause to separate ourselves from others, because all among us are Christians, all believe in God and are baptised, and hope to be saved by Christ. Answer. In outward profession, I confess, we carry the show of Christians, but in deed and truth, by our lives and conversations, very many among us deny Christ: for in every place the common practice is, to spend the time in drunkenness and surfeiting, in chambering and wantonness: yea, great is the company of those that make a trade of it: take this lewd conversation from many men, and take away their lives. And on the Lord's day it may be seen both publicly and privately, in houses and in the open streets, there is such revel, as though there were no God to serve. In the six days of the week, many men walk very painfully in their callings: but when the Lords day cometh, than every man takes licence to do what he will: and because of the Prince's laws, men will come formally to the Church for fashion's sake: but in the mean time how many do nothing else but scorn, mock, and deride, and as much as in them lieth, disgrace both the word and the ministers thereof? so that the common saying is this: oh he is a precise fellow, he goes to hear Sermons, he is too holy for our company. But it stands men in hand to take out a better lesson, which is, if we will have God to be our father, we must show ourselves to be the children of God by repentance and newness of life: he can not be but a graceless child, that will lead a rebellious life flat against his father's mind. Let us then so behave ourselves, that we may honour our father which is in heaven, and not dishonour him in our lives and callings: rather let us separate ourselves from the filthiness of the flesh, loathing those things which our father loatheth, and fleeing from those things which our father abhorreth. And thus much for the duties. Now follow the consolations which arise from this point. But first we are to know that there are three sorts of men in the world. The first are such as will neither hear nor obey the word of God. The second sort are those which hear the word preached unto them but they will not obey: both these sorts of men are not to look for any comfort hence. Now there is a third sort of men, which as they hear God's word; so they make conscience of obeying the same in their lives and callings: and these are they to whom the consolations that arise out of this place, do rightly belong, and must be applied. First therefore, seeing God the father of Christ, and in him the father of all that obey and do his will, is our father, here note the dignity and prerogative of all true believers: for they are sons and daughters of God, joh. 1.12, as saith Saint john, So many as received him, to them he gave a prerogative to be the sons of God: even to them that believe in his name. This privilege will appear the greater if we consider our first estate; for as Abraham saith, Gen. 18. ●7. We are but dust and ashes, and in regard of the deprivation of our natures, we are the children of the devil; therefore of such rebels to be made the sons of God, it is a wonderful privilege and prerogative, and no dignity like unto it. And to enlarge it further, he that is the son of God, is the brother of Christ, and fellow heir with him; and so heir apparent to the kingdom of heaven: and in this respect, is not inferior to the very angels. This must be laid up carefully in the hearts of God's people, to confirm them in their conversation among the company of ungodly men in this world. Secondly, if a man do endeavour himself to walk according to God's word, than the Lord of his mercy will bear with his wants: Mal. 3.17. Psal. 103. 13● for as a father spareth his own son, so will God spare them that fear him. Now a father commands his child to write or to apply his book: though all things herein be not done according to his mind, yet if he find a readiness with a good endeavour, he is content, and falls to praise his child's writing or learning. So God giveth his commandment, and though his servants fail in obedience; yet if the Lord see their hearty endeavour, and their unfeigned willingness to obey his will, though with sundry wants, he hath made this promise and will perform it, that as a father spareth his son, so will he spare them. If a child be sick, will the father cast him off? nay, if through the grievousness of his sickness he can not take the meat that is given him, or if he take it, and for faintness pick it up again, will the father of the child thrust him out of doors? no: but he will rather pity him. And so when a man doth endeavour himself through the whole course of his life to keep God's commandments, God will not cast him away though through weakness he fail in sundry things and displease God. This prerogative can none have, but he that is the child of God: as for others when they sin, they do nothing else but draw down God's judgements upon them, for their deeper condemnation. Thirdly hence we learn, that the child of God can not wholly fall away from God's favour, I do not say, that he cannot fall at all: for he may fall away in part but he can not wholly. Indeed so oft as he sins, he deprives himself wholly of God's favour as much as in him lieth: yet god for his part still keepeth the mind and purpose of a father. David loved his son Absalon wonderfully, but Absalon like a wicked son played a lewd prank, & would have thrust his father out of his kingdom: and David although he was sore offended with Absalon, and showed tokens of his wrath, yet in heart he loved him, and never purposed to cast him off. hereupon when he went against him, he commanded the captains to entreat the young man Absalon gently for his sake. And when he was hanged by the hair of the head in pursuing his father, then David wept and cried, O my son Absalon, my son Absalon, would God I had died with thee, Absalon my son. 2. Sam. 18.5. And so it is with God our heavenly father, when his children sin against him, and thereby lose his love and favour, and fall from grace, he forsakes them: but how far? Surely he shows signs of anger for their wickedness, and yet indeed his love remains towards them still: and this is a true conclusion, the grace of God in the adoption of the elect is unchangeable, and he that ●s the child of God can never fall away wholly or finally. On the contrary, Torren. conf. A●gust. that is a bad and comfortless opinion of the Church of Rome; which holdeth that a man may be justified before God, and yet afterward by a mortal sin, finally fall from grace and be condemned. Fourthly, the child of God that takes God the father for his father, may freely come into the presence of God, and have liberty to pray unto him. We know it is a great privilege to come into the chamber of presence before an earthly prince: and few can always have this prerogative though they be great men: yet the kings own son may have free entrance, and speak freely unto the king himself, because he is his son. Now the children of God have more prerogative than this: for they may come into the presence, not of an earthly king, but of Almighty God the King of kings, and as they are the sons of God in Christ, so in him they may freely speak unto God their father by prayer. And this overthrows the doctrine of such as be of the Church of Rome, which teach and hold, that a man must come to speak to God by by prayer through the intercession of Saints: for say they, the presence of God is so glorious, that we may not be so bold, as of ourselves to speak unto him; but needs must have the intercession of others. Lastly, God will provide for all his Church and children all things needful both for their bodies and souls: so our Saviour Christ bids his disciples take no thought what they should eat, or what they should drink, or wherewith they should be clothed, adding this reason, for your heavenly Father knoweth all your wants. And if we take thought, it must be moderate, and not distrustful: it is a part of the father's duty to provide for his family and children, and not the children for the father. Now shall an earthly father have this care for his children: and shall not our heavenly father much more provide for those that fear and love him? Nay mark further, in God's Church there be many hypocrites which receive infinite benefits from God, by reason of his elect children with whom they live: and we shall see this to be true, that the wicked man hath ever fared better for the godly man's cause. Sodom and Gomorrha received many benefits by reason of righteous Lot: and when the Lord was purposed to destroy Sodom, he was feign to pull Lot forth of the city: Gen. ●9 22. for the text saith the Angel of the Lord could not do any thing till he was come out of it. So also in Paul's dangerous voyage towards Rome, all the men in it fared better for Paul's company: for the Lord told Paul by an angel, that there should be no loss of any man's life, Act. 27.24. for the Lord had given to him all that sailed with him. And undoubtedly if it were not for some few that fear God, he would power down his vengeance upon many nations and kingdoms, there is such excess of wickedness in all sorts. Again, if the Lord do thus carefully provide for his children all kind of benefits; what a wonderful wickedness is this, for men to get their living by ungodly means: as usury, carding, dicing, and such like exercises. If a man were persuaded that God were his father, and would provide sufficiently both for his body and soul; so that using lawful means he should eue● have enough: out of all doubt he would never after the fashion of the world use unlawful and profane means to get a living. But this proveth, that howsoever such men say, God is their father, yet indeed they deny him. And thus much of 〈◊〉 ti●le, Father, the first thing whereby the first person is described. Now followeth the second point, namely his attribute of omnipotency in the word almighty. And whereas the father is said to be almighty, it is not so to b● understood as though the Son were not almighty, or the holy ghost no●●lmightie: for every property and attribute (save the personal properties) is c●mmon to all the three persons. For as God the father doth impart his godhead unto the son, and to the holy ghost, so doth he communicate the proprieties of the godhead to them also. God is omnipotent two ways: I. Because he is able to do whatsoever he will. II. Because he is able to do more than he will do. For the first, that god is able to do whatsoever he will, David saith: Our God is in heaven, and he doth whatsoever he will: for there is nothing that can hinder God; but as he willeth, so every thing is done. Secondly, that God can do more than he willeth to be done, it is plain where john Baptist saith: Mat. 3.9. God is able of these stones to raise up children unto Abraham: for though God can do thus much, yet he will not do it. So likewise when Christ was betrayed, the Father could have given him more than 12. legions of angels to have delivered him out of their hands, but yet he would not: & the like may be said of many other things. The father is & was able to have created another world, yea a thousand worlds; but he would not, nor will not. And likewise Christ being upon the cross, was able at their bidding to have come down, and saved himself from death; but he would not: and therefore this is true, the Lord can do any thing that he willeth to be done actually, yea and more than he will. But some will say, God can not do some things which man can do, as God cannot lie, nor deny himself: Tit. 12. 2. Tim. 2.13. and therefore he is not omnipotent. Answer. Although some have thought that God could do even these things, and that he did them not, because he would not: yet we must know and believe that God can neither lie, nor deny himself: indeed man can do both, but these and many other such things if God could do them, he could not be God. God indeed can do all things which show forth his glory and majesty: but such things as are against his nature, he cannot doe● as for example: God can not sin, and therefore cannot li●: and because he cannot do these things, for this very cause he is omnipotent: for these and such like, are works of impotency: which if god could do, he should even by his own word be judged impotent. Secondly, he cannot do that which implies contradiction: as when a thing is, to make it at the same time to be, and not to be: as when the Sun doth shine, to make it at the same instant to shine and not to shine. And therefore false is the doctrine of the church, which in their transubstantiation make the body of Christ, (whose essential property is to be only in one place at once) to be circumscribed, and not to be circumscribed: to be in one place, and not to be in one place. And thus much for the meaning. Now follow the duties whereunto we are moved by this doctrine, of God's omnipotency. First, whereas God the father is said to be almighty, we are taught true humiliation: ●. P●t. 5.6. Humble yourselves under the mighty hand of God, saith Peter: where he giveth an exhortation to humility, and allegeth the cause, because God is almighty. To make this more plain. Every one of us was borne in sin, & by nature we are most wretched in ourselves: now what an one is God? Surely he is able to do whatsoever he will, yea and more than he will, and is able to destroy such as rebel against him every moment. Therefore our duty is, to cast down ourselves for our sins in his presence. This true humiliation was that which our Saviour Christ would have brought the young man in the Gospel unto, when he bade him go sell all that he had and give to the poor. Therefore whosoever thou art, take heed thou must: for if thou run on in thy wickedness, and still rebel against God, it is a thousand to one at length he will destroy thee. For he is an almighty God, and able to do whatsoever he will: his hand is mighty, it boots not a man to strive with him: for he was never yet overmastered, and for this cause we must needs ●ast down ourselves under his hand. It is a fearful thing (saith the holy Ghost) to fall into the hands of the living God: Heb. 10.32. therefore if we would escape his heavy and terrible displeasure, the best way for us is, to abase ourselves, and be ashamed to follow our sins. Christ biddeth us not to fear him that is able to kill the body, and can go no further: but we must fear him that is able to cast both body and soul into hell fire. Ma●. 10.28. Example of this we have in David, who when he was persecuted by his own son Absalon, he said unto the Lord, If he thus say, I have no delight in thee, behold here I am, let him do to me as seemeth good in his eyes. 2. Sam. 15.26. But some will say, I will live a little longer in my sins, in lying, pride, Sabbath breaking, in swearing, dicing, gaming, and wantonness: for God is merciful, and in my old age I will repent. Ans. Well, sooth not thyself: but mark, usually when God holds back his hand for a season, he doth as it were fetch a more mighty blow, for the greater confusion of a rebellious sinner; therefore humble, submit, and cast down thyself before God, and do not strive against him: his hand is mighty, and will overthrow thee. Though thou hadst all learning, wisdom, might, riches, etc. yet (as Christ said to the young man) one thing is wanting, that thou shouldest be humbled; and until thou be humbled, nothing is to be looked for but God's judgement for sin, Secondly seeing God is almighty; we must tremble and fear at all his judgements, we must stand in awe, quake, and quiver at them, as the poor child doth, when he seeth his father come with the rod. Example of this we have often in God's word; as when the sons of Aaron offered strange fire before the Lord, he sent fire from heaven, and burned them up. And though Aaron was very sorry for his sons: yet when Moses told him, that the Lord would be glorified in all that came near him, than the text saith, Aaron held his peace. Lev. 10. ●. So also we read that the Apostles reproved Peter, for preaching unto the Gentiles: but when Peter had expounded the things in order which he had seen, than they held their peace, and glorified God. Act. 11.18. As also David saith: I held my tongue O Lord, because thou didst it. Isaiah saith, Psal. 19.10. Isai. 50. In hope & silence is true fortitude. If a man be in trouble he must hope for deliverance, and be quiet and patient at God's judgements. But the practice of the world is flat contrary. For men are so far from trembling at them, that they use to pray to god that plagues, curses, and vengeance may light upon them, and upon their servants and children. Now the Lord being a mighty God, often doth answerably bring his judgements upon them. Again, many carried with impatiency wish themselves hanged or drowned: which evils they think shall never befall them: yet at the length God doth in his justice bring such punishments upon them according as they wished. And (which is more) in all ages there have been some which have scorned and mocked at God's judgements. Hereof we had not far hence a most fearful example. One being with his companion in a house drinking on the Lord's day, when he was ready to depart thence, there was great lightning and thunder: whereupon his fellow requested him to stay, but the man mocking and jesting at the thunder and lightning, said (as report was) it was nothing but a knave cooper knocking on his tub, Anno 1592. in Cambridge shire. come what would, he would go; and so went on his journey: but before he came half a mile from the house, the same hand of the Lord which before he had mocked, in a crack of thunder struck him about the girdlestead, that he fell down stark dead. Which example is worthy our remembrance, to put us in mind of God's heavy wrath against those which scorn his judgements: for our duty is to tremble and fear: and it were greatly to be wished, that we could with open eye behold the terribleness and fearfulness of God's judgements: it would make a man to quake and to leave off sin. If a man pass by some high and dangerous place in the night when he cannot see, he is not afraid; but if ye bring him back again in the day, and let him see what a steep and dangerous way he came, he will not be persuaded to pass the same way again for any thing: so it is in sinning: for men living in ignorance and blindness, practise any wickedness, and do not care for God's judgements: but when God of his goodness bringeth them back, and openeth their eyes to see the downfall to the pit of hell, and the judgements of God due to their sins: then (they say) they will never sin as they have done, but become new men, and walk in the way to eternal life. Thirdly, we are taught by the Apostle Paul, that if we be to do any duty to our brethren, as to relieve them, we must do it with cheerfulness: for he laboureth to persuade the Corinthians to cheerful liberality; and the reason of his persuasion is, because God is able to make all grace to abound towards them. 1. Cor 9.7,8. Where also this duty is taught us, that seeing God is omnipotent, and therefore able to make us abound, therefore we must give cheerfully to our poor brethren which want. Fourthly, whereas there are many in every place, which have lived long in their sins, even from their cradle; some in wantonness, some in drunkenness, some in swearing, some in idleness, and such like: out of this place to all such there is a good lesson, namely that every one of them do now become new men, and repent of all their sins, for all their life past. For mark what Paul saith of the jews which are cut off from Christ through unbelief, and have so continued in hardness of heart, and desperate malice against him, almost 16. hundredth years: Rom. 11. ●3. If (saith he) they abide not still in unbelief, they may be grafted into their olive again: and his reason is this, because God is able to graft them in again. Even so though we have lived many years in sin, (and sure it is a dangerous and fearful case for a man to live 20.30. or 40. years under the power of the devil;) yet we must know that if we will now live a new life, forsake all our sins and turn to God, we may be received to grace, and be made a branch of the true olive, though we have borne the fruits of the wild olive all our life long. But some will object, that they have no hope of God's favour, because they have been so grievous sinners, and continued in them so long. Ans. But know it, whosoever thou art, God is able to graft thee in; and if thou repent, he will receive thee to his love and favour. This must be observed of all, but especially of such as are old in years, and yet remain ignorant without knowledge; they must turn to the Lord by repentance: otherwise, if they continue still profane and impenitent, they must know this, that their damnation comes post haste to meet them, and they to it. And thus much for the duties. Now follow the consolations which Gods Church reap from this, that God the father is omnipotent. First, the wonderful power of God serveth to strengthen us in prayer unto God; for he that will pray truly, must only pray for those things for which he hath warrant in God's word: all our prayers must be made in faith, and for a man to pray in faith, it is hard: therefore a special means to strengthen us herein, is the mighty power of God. This was the ground and stay of the leper whom our Saviour Christ cleansed: Mat. ●. Lord (saith he) if thou wilt thou canst make me clean. And in the Lord's prayer, when our Saviour Christ hath taught us to make six petitions; in the end he giveth us a reason, or motive to induce us to stand upon, and to wait for the benefits before craved, in these words: Thine is the kingdom, thine is the power, etc. Secondly, hence we learn this comfort, that all the gates of hell shall never be able to prevail against the least member of Christ. I do not say they shall never be able to assault, or tempt them, for that may be: but they shall never overcome them. How (will some say) may we be resolved of this? I answer, By reason of faith: for if a Christian man do believe that God the father, and in Christ his father, is almighty, no enemy shall ever be able to prevail against him. ●. joh. ●. ●. So S. john reasoneth: Little children, ye are of God, & have overcome them, that is, all false teachers, because greater is he that is in you, that is, Christ jesus by his holy spirit, who is God, and therefore almighty, than he that is in the world, that is, the spirit of satan: therefore you need not to fear. So David compareth himself to a silly sheep, and saith: Though I should walk through the valley of the shadow of death, Psal. 23. that is, as it were in the mouth of the lion, yet I will fear none evil: why so? because the Lord is with him: thy rod (saith he) and thy staff comfort me. Thus much for the benefits. Now whereas it is said the first person is a Father, as also Almighty: join these two together, and hence will arise singular benefits and instructions. First, whereas we are taught to confess, that the first person is a Father Almighty, we and every man must learn to have experience in himself, of the mighty power of this almighty father. Why, will some say, that is nothing, for the devil and all the damned souls feel the power of the Almighty? True indeed they feel the power of God, namely, as he is an almighty. judge condemning them; but they feel not the power of an almighty father: this is the point whereof we must endeavour to have experience in ourselves. Eph. 1.19. Paul prayeth that the God of our Lord jesus Christ the father of glory, would give unto the Ephesians the spirit of wisdom, to see what is the exceeding greatness of his power in them which believe, according to the working of his mighty power which he wrought in Christ. Which place must be considered: for here the Apostle would have us have such a special manifestation of God's power in ourselves, like to that which he did once show forth in Christ. But how did Christ see and find the power of God as he was man● Answer. divers ways: I. On the cross he died the first death; which is the separation of body and soul: and he suffered the sorrows of the second death. For in his soul he bore the whole wrath of God, and all the pangs of hell, and after was buried and laid in the grave, where death triumphed over him for the space of three days. Now in this extremity God did show his power, in that he raised Christ from death to life. And look as his power was manifested in Christ the head: so must it be manifested in all his members: for every man hath his grave, which is natural sin and corruption, which we draw from our first parents, and look as a man lies dead in the grave, and can move neither hand nor foot: so every man by nature lieth dead in sin. Now as God did show his power in raising Christ from death: so every one must labour to have this knowledge and experience in himself of the mighty power of God, in raising him from the grave of sin to newness of life. For thus Paul makes a special request, that he might know Christ, and the virtue of his resurrection, Phil. 3.10. that is, that he might feel in himself that power whereby Christ was raised from death to life, to raise him also from the bondage of his sins to a new life more and more. Furthermore, when Christ was upon the cross, and all the gates of hell were open against him, than did he vanquish Satan; he bruised the serpent's head, and as Paul saith, Col. 2.15. he spoiled principalities and powers, and made a show of them openly, and hath triumphed over them in the cross: he overcame the devil and all his angels by the power of his almighty father, and by his own power as he is God. And even so must Christian men labour to find the same power in themselves of this almighty father by which Christ did triumph over Satan: that by it they may tread him under their feet, which men can never do by any power in themselves. Again, Christ prayeth that that cup might pass from him: and yet he saith: Luk. 22.42. Not my will, but thy will be fulfilled. For it was necessary that Christ should suffer. And this request was heard, not because he was freed from death, but because God his father Almighty gave him power and strength in his manhood to bear the brunt of his indignation. Now look as this power was effectual in Christ jesus the head, to make him able and sufficient to bear the pangs of hell: so the same power of God, is in some measure effectual in all the members of Christ, to make them both patient, & of sufficient strength to bear any affliction, as Saint Paul saith: Coloss. ●. 11. being strengthened with all might through his glorious power unto all patience and long suffering with joyfulness. And this is a notable point which every one ought to learn: that whereas they confess God to be their Almighty father, they should herewithal labour to feel and have experience in themselves, that he is almighty in the beginning and continuing of grace unto them, and in giving them power and patience to suffer afflictions. Eph. 1.20,21. Further, Christ jesus when the work of our redemption was accomplished, was lifted up into heaven, and set at the right hand of God in heavenly places, far above all principalities and powers, etc. even by the power of his father: well, as this power was made manifest in the head: so must it be in the members thereof. Every child of God shall hereafter see and feel in himself the same power, to translate him from this vale of misery in this life, to the kingdom of heaven. Wherefore to conclude, we have great cause to be thankful and to praise God for this privilege, that he showeth his power in his children in regenerating them, in making them die unto sin, and to stand against the gates of hell, and to suffer afflictions patiently: as also that he translates them from death to life. And every one should show his thankfulness in labouring to have experience of this power in himself, as Paul exhorteth us in his Epistles to the Colossians and Ephesians: yea, read all his epistles, and we shall find he mentioneth no point so often as this, namely the mighty power of God, manifested first in Christ, and secondly in his members: Phil. 3.10 and he accounteth all things loss that he might know Christ, and the virtue of his resurrection. This point is the rather to be marked, because his power in the matter of grace is not to be seen with eye; and few there be in respect that have felt the virtue thereof in themselves: for the devil doth mightily show his contrary power in the greatest part of the world, in carrying them to sin and wickedness. Rom. 8.28. Secondly, hence we learn that which Paul teacheth, namely to know that all things work together for the best unto them that love God. God is almighty, and therefore able to do whatsoever he will: he is also a father, and therefore is willing to do that which is for our good. But some will say, we are subject to many crosses, yea to sin: what? can our sins turn to our good? Ans. If God almighty be thy father, he will turn thine afflictions, yea thy sins which by nature are evil, beyond all expectation unto thy salvation. And thus much God will do to all such as be obedient unto him: yet no man must hereupon presume to sin. Thirdly, whereas we believe that God is a mighty father, it serves to confirm gods children in the promises of mercy revealed in his word. The chiefest whereof is, that if men will turn from their sins, and believe in Christ, they shall not perish but have life everlasting. I know some men will make it an easy thing to believe, especially those which never knew what faith meant. But such persons need no means of confirmation of faith: therefore let all those which have tasted of the hardness of attaining unto it, learn how to establish their wavering hearts in the promises of God, by the consideration of these two points: God is a father, and therefore he is willing: he is also almighty, and therefore he is able to perform his promises. He that will be truly resolved of God's promises, must have both these settled in his heart, and build on them as on two foundations. It followeth, Creator of heaven & earth] We have spoken of the title of the first person, and of his attributes: now we come to speak of his effect, namely the creation: but before we come to it, we are to answer a certain objection which may be made. At the first it may seem strange to some, that the work of creation is ascribed to the first person in Trinity the father: whereas in the Scripture it is common to them all three equally. And first that the father is Creator, it was never doubted: as for the second person the Son, that he is Creator, it is evident: All things are made by it, joh. 1.3. that is, by the Son, who is the substantial word of the father, and without it was made nothing that was made. And again it is said, that God by his son made the world. Heb. 1.2. As for the holy Ghost, the work of creation is also ascribed unto him: and therefore Moses saith, Gen. 1.2. The spirit moved upon the waters: and job saith, His spirit hath garnished the heavens. How then is this peculiar to the father, being common to all the three persons in trinity? I answer, The actions of God are twofold: either inward, or outward. The inward actions are those, which one person doth exercise towards another: as the father doth beget the son, and this is an inward action peculiar to the father: and all inward actions are proper to the persons from whom they are. So the Son doth receive the Godhead by communication from the Father: and the holy Ghost from them both: and these are inward actions peculiar to these persons. So likewise, for the father to send his son, it is an inward action proper to the father and cannot be communicated to the holy ghost: and the son to be sent by the father only is a thing proper to the Son, and not common to the father, or to the holy Ghost. Now outward actions are the actions of the persons in the Trinity to the creatures: as the work of creation, the work of preservation, and of redemption. These and all such actions are common to all the three persons: the father createth, the son createth, and the holy Ghost createth: and so we may say of the works of government, and of redemption, and of all outward actions of the persons to the creatures. But some again may say, how then can the work of creation, being an outward action of God to the creature, be peculiar to the first person the father? I answer, the work of creation is not so proper to the first person the father, as that it cannot also be common to the rest: for all the three persons jointly created all things of nothing; only they are distinguished in the manner of creating. For the father is the cause that beginneth the work, the son puts it in execution, the holy ghost is the finisher of it. And again, the father createth by the 〈…〉 cap. 16. ● Coloss. 1.16. ●om. 11. ●6. son; & by the holy ghost: the son createth by the holy ghost, and from the father: the holy ghost createth not by the father, nor by the son; but from the father & the son. And this is the reason why the work of creation is ascribed here unto the father, because he alone createth after a peculiar manner, namely by the son, and by the holy Ghost: but the Son and the holy Ghost create not by the father but from him. Thus having answered the objection, we come to speak of the creation itself. In handling whereof, we must withal treat of the Counsel of God, as being the cause thereof, and of the Government of the creatures, as being a work of God whereby he continunes the creation. And the order which I will observe, is first to speak of the Counsel of God, and secondly of the execution of his Counsel, which hath two special branches, the first the creation, the second the preservation or government of things created. The Counsel of God, is his eternal and unchangeable decree, whereby he hath ordained all things either past, present, or to come, for his own glory. First I call it a decree, because God hath in it set down with himself and appointed as sovereign Lord, what shall be, what shall not be. I add further, that all things whatsoever come under the compass of this decree; as Paul saith, He worketh all things according to the counsel of his will. And our Saviour Christ saith, that a sparrow cannot fall on the ground without the heavenly father: Eph. 1.11. Math. 10.29. yea further, he tells his disciples, that the very hairs of their heads are numbered, ver. 30. meaning that they are known and set down in the counsel of God. And considering that God is King of heaven and earth; and that most wise, yea wisdom itself; and most mighty, yea might and power itself: it must needs be that he hath determined how all things shall come to pass in his kingdom, with all their circumstances, time, place, causes, etc. in such particular manner, that the very lest thing that may be, is not left unappointed and undisposed. The counsel of God, hath two properties, eternity, and unchaungeablenes. It is eternal, because it was set down by God from everlasting before all times, as Paul saith, God hath chosen the Ephesians to salvation before all worlds. Eph. 1.4. 2. Tim. 1.9. And he saith of himself, that he was called according to the purpose of God, which was before all worlds. Again, the same counsel once set down, is unchangeable. Mal. 3.6. jam. 1.17. God saith, I am jehovah, and I change not. With God (saith S. james) there is no variableness, nor shadow of change. Now such as God is, such is his decree or counsel. And being unchangeable, his counsels also are unchangeable. God's counsel hath two parts: his foreknoweledge, and his will or pleasure. His foreknowledge, whereby he did foresee all things which were to come. His will, whereby in a general manner he wills and ordains whatsoever is to come to pass: and therefore such things as God altogether nilleth, cannot come to pass. Now these two-parts of the counsel of God must be joined together, and not severed. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as hold that God doth barely foresee sundry things to come, no manner of way either willing or decreeing the issue and event of them, do bring in little better than Atheism. For if we say that any thing comes to pass either against God's will, or God not knowing of it, or not regarding it, we shall make him either impotent or careless, and raze the very foundation of God's providence. And this decree of God must be conceived of us as the most general cause of all things subsisting: being first in order having all other causes under it, and most principal, overruling all, overruled by none. Thus we see what is to be held touching God's counsel: now for the better clearing of the truth, three objections of some difficulty are to be answered. First may some man say, if God decree and ordain all things whatsoever, than he decreeth and ordaineth sin: but God decrees not sin in as much as it is against his will: and therefore he decrees not all things. Ans. We use not to say that God doth simply will or decree sin, but only in part, adding withal these caveats: I. That God willeth and decreeth sin, not properly as it is sin, but as it hath in it sundry regards and respects of goodness, so farforth as it is a punishment, or chastisement, or trial, or action, or a Quatenus habet rationem entis, non quatenus hab●t rationem de●e●us. hath any existence in nature. II. God can so use evil instruments, that the work done by them being a sin, shall nevertheless in him be a good work: because he knows how to use evil instruments well. If it be further alleged, that God willeth no wickedness, Psal. 5.5. we must know, that Gods will is twofold, general, and special. General, whereby God willeth and decreeth that a thing shall be: and by this kind of will he may be said to will sin; and that without sin. For though he decree it thus, yet doth he not instill wickedness into the heart of any sinner, and his decree is only for a most excellent end. For in regard of God which decreeth, it b Bonum est ut f●● malum. Aug. ●uchir. ad Laur. c. 100L. is good that there should be evil. To this purpose Augustine saith excellently, By an unspeakable manner it comes to pass, that that which is against God's will, is not without his will. c Voluntate permi●●i●a vul●● appoba●tiua non vuit. Now the special will of God is that whereby he willeth any thing in such manner, that he approveth it, and delighteth in it. And thus indeed we cannot say without blasphemy, that god willeth sin. Thus than we see in what manner and how farforth God may be said to decree sin, that is, to will and appoint the permission of it. Again it may be objected thus. If all things be determined by the unchangeable decree of God, than all things come to pass by an unchangeable necessity: and men in their actions have no free-will at all, or liberty in doing any thing. Answer. This must be learned as a certain rule, that the necessary decree of God, doth not abolish the nature of the second causes, and impose necessity upon the will of man, but only order and incline it without any constraint, to one part. As for example: when a people is gathered together to hear gods word, there is none of them but they know that they come thither by God's providence (& In that respect necessarily) yet before they come, they had all freedom and liberty in themselves to come or not to come: and Gods eternal counsel did not hinder the liberty of our wills, in coming or not coming, nor take away the same: but only incline and turn them to the choice of one part. another example hereof we may have in our Saviour Christ, whose state and condition of body, if we regard, he might have lived longer: yet by the eternal counsel of God, he must die at that place, at that time, at that hour where and when he died. Whereby we may see, that God's counsel doth not hinder the will of man; but only order and dispose it. Which answer being well marked, we shall see these two will stand together: the necessary and unchangeable counsel of God, and the free will of man. And again, that the same action may be both necessary and contingent: necessary in regard of the highest cause, the counsel of God; not necessary but contingent in respect of the second causes, as among the rest, the will of man. Thirdly, some will yet object against this doctrine, that if all things come to pass according to God's unchangeable decree, than what needs the using of any means? what needs the preaching of the word, and receiving of the Sacraments? what needs any laws, Princes, Magistrates, or government? what needs walking in men's ordinary callings? all is to no end: for let men play or work, sleep, or wake; let them do what they will: all is one: for God's eternal counsel must needs come to pass: therefore it may seem in vain for men to busy themselves about such things. Answ. But we must know, that as God hath appointed all things to come to pass in his eternal and unchangeable counsel; so in the same decree, he hath together set down the means and ways whereby he will have the same things brought to pass: for these two must never be severed; the thing to be done, and the means whereby it is done. We may read in the Acts in Paul's dangerous voyage towards Rome, and Angel of the Lord told Paul, Act. ●. ●. that God had given him all that sailed with him in the ship: now the soldiers and mariners hearing this, might reason thus with themselves: Seeing God hath decreed to save us all, we may do what we will, there is no danger, for we shall all come to land alive: but mark what Paul saith, vers. 31. except these abide in the ship, ye can not be safe: where we see, that as it was the eternal counsel of God to save Paul, and all that were with him: so he decreed to save all by this particular means of their abode in the ship. King Ezechias was restored to his health, 2. King. 20. and received from God a promise that he should have 15. years added to his days, and the promise was confirmed by sign: now, what doth he? cast off all means? no: but as he was prescribed, so he applieth a bunch of dry figs to his sore, and useth still his ordinary diet. Therefore it is gross ignorance and madness in men to reason so against God's decree; God in his unchangeable counsel, hath decreed and set down all things how they shall be; therefore I will use no means, but live as I list: nay rather we must say the contrary; because God hath decreed this thing or that to be done: therefore I will use the means which God hath appointed to bring the same to pass. Now follows the Creation, which is nothing else but a work of the blessed Trinity, forming and framing his creatures which were not before, and that of nothing. The points to be known concerning the creation are many. The first is, the thing by which God did begin and finish the creation. And we must understand, that at the first God made all things, without any instrument or means, and not as men do which bring to pass their business by servants and helps; but only by his word and commandment: as the Psalmist saith, He commanded, and all things were made. Psal. 148. ●. Gen. 13. In the beginning God said, Let there be light, and there was light: and by the same means was the creation of every creature following. The very power of the word & commandment of God was such, as by it that thing was made and had a being, which before was not. It may be demanded, what word this was by which God is said to make all things. Answ. The word of God in Scripture is taken three ways: for the substantial word, for the sounding or written word, for the operative or powerful word. The substantial word, is the second person begotten of the substance of the father. Now howsoever it be true, that God the father did create all things by his word, that is, by his Son: yet doth it not seem to be true that by these words [God said, let there be, this or that] that the Son is meant. For that word which God gave out in the creation was in time, whereas the Son is the word of the father before all times: and again, it is a word common to the three persons equally, whereas the Son is the word of the father only. Furthermore, it is not like that it was any sounding word standing of letters and syllables, and uttered to the creatures after the usual manner of men, that was the cause of them: Hebr. 1.3. it remains therefore that all things were made by the operative word, which is nothing but the pleasure, will, and appointment of God, and is more powerful to bring a thing to pass then all the means in the world beside. For God's willing of any thing is his effecting and doing of it. And this is proved by David, when he saith, He spoke the word, and they were made: he commanded, and they were created. Hence we must take out a special lesson, needful to be learned of every man. Look what power God used and showed in making the creatures when they were not, the same power he both can and will show forth in recreating and redeeming sinful men by the precious blood of Christ. Psal. 51.10. By his word he created man's heart when it was not; and he can and will as easily create in us all new hearts, specially when we use the good means appointed for that end. As, when Christ said to dead Lazarus, joh. 11. 44● Lazarus come forth, he arose and came forth of his grave, though bound hand & foot: so when the Lord speaks to our dead hearts by his word and spirit, we shall rise forth of the graves of our sins & corruptions. In the creation of the great world, God said let there be light, and presently darkness gave place: and the same he can do to the little world, that is, to man. We are by nature darkness, and let God but speak to our blind understandings, our ignorance shall depart, and we shall be enlightened with the knowledge of the true God and of his will: as Paul saith, 1. Cor. 4. 6● God that commanded the light to shine out of darkness, is he which hath shined in our hearts to give the light of the knowledge of the glory of God in the face of jesus Christ. Secondly, God made all creatures, without motion, labour, or defatigation: for his very bidding of the work to be done, was the doing of it. And this thing no creature can do, but God only, though unto Adam labour was without pain before the fall. Thirdly, the matter and the first beginning of all creatures was nothing, that is, all things were made, when as there was nothing whereof they might be made, as Paul saith, Rom. 4. 17●. God calleth those things which be not, as though they were. And indeed in the first creation, all things must be made either of the essence of God or of nothing: but a creature can not be made of the essence of God, for it hath no parts, it is not divisible: and therefore God made all things that were made out of himself or his own essence: the conclusion than is, that the framing of the creatures in the beginning, was not of any matter, but of nothing, because before the creation, out of God there was nothing. This must teach us to humble ourselves. Many there be that stand upon their ancestors: but let them here look whence they came first, namely, as Abraham saith of himself, of dust and ashes. And what was this dust and ashes made of? surely of nothing: wherefore every man's first beginning is of nothing. Well then, such men as are carried away with their pedigree and descent, if they look well into it, they shall find small cause to boast or brag. And this consideration of our first beginning must move us to true humiliation in ourselves. Fourthly, God in framing his creatures, in the beginning made them good; yea very good. Now the goodness of the creature is nothing else, but the perfect estate of the creature, whereby it was conformable to the will and mind of the Creator allowing and approving of it when he had made it: for a creature is not first good, and then approved of God: but because it is approved of God, therefore it is good. But wherein, will some say, stands this goodness of the creature? I answer, in three things: I. in the comeliness, beauty, and glory of every work in his kind both in form and constitution of the matter. II. In the excellency of the virtue which God hath given to it: for as he hath appointed every creature for some especial end, so he hath fitted and furnished it with sufficient power and virtue for the accomplishing of the same end. III. In the exceeding benefit and profitableness that came by them to man. But since the fall of man this goodness of the creature is partly corrupted and partly diminished. Therefore when we see any want, defect, or deformity in any of them, we must have recourse back again to the apostasy of our first parents, and remember our fall in them, and say with a sorrowful heart, this comes to pass by reason of man's most wretched sin, which hath defiled heaven and earth, and drawn a curse not only upon himself, but upon the rest of the creatures for his sake, whereby there goodness is much defaced. Fifthly, the end of creation, is the glory of God, as Solomon saith, Prov. 16.4. God made all things for his own sake, yea even the wicked for the day of evil. And God propounds this principal end to himself, not as though he wanted glory, and would purchase it unto himself by the creation; for he is most glorious in himself, and his honour and praise being infinite, can neither be increased nor decreased: but rather that he might communicate and make manifest his glory to his creatures, and give them occasion to magnify the same. For the reasonable creatures of God beholding his glory in the creation, are moved to testify and declare the same among men. The sixth shall be touching the time of the beginning of the world which is between five thousand and six thousand years ago. For Moses hath set down exactly the computation of time from the making of the world to his own days: and the Prophets after him have with like diligence set down the continuance of the same to the very birth of Christ. But for the exact account of years Chronologers are not all of one mind. Some say there be 3929. from the creation to Christ's birth, as Beroaldus: some 3952. as Hierome and Bede: some 3960. as Luther and ●o. Lucidus: some 3963. as Melancthon in his Chronicle and Functius: some 3970. as Bullinger and Tremellius: some towards 4000 as Buntingus. Now from the birth of Christ to this day are 1592. years, and adding these together, the whole time amounteth. And God would have the very time of the beginning of the world to be revealed, first that it might be known to the Church, when the covenant of grace was first given by God to man, and when it was afterward renewed, and how Christ came in the fullness of time, Gal. 4. secondly that we might know that the world was not made for the eternal and everliving God, but for man: thirdly that we might learn not to set our hearts on the world & on the things therein which have beginning and end, but seek for things eternal in heaven. And before the time which I have named began, there was nothing beside God, the world itself and all things else were uncreated. Some men use to object and say, what did God all that while before the world was? how did he employ himself? what was he idle? Ans. The jews to this bad question make as bad an answer. For they say he was continually occupied in making many little worlds, which he continually destroyed as he made them, because none pleased him till he made this. But we must rather say, that some things are revealed which God did then, as that he decreed what should come to pass when the world was: ●rov. 8.30. & that then the blessed persons in Trinity did take eternal delight each in other. If any man will needs know more, let him hear what Moses saith, 〈◊〉 ●9. 22 Secret things belong to the Lord our God, but things revealed to us and to our children for ever: and let them mark what one eluding the question, answered: 〈…〉. con●e●t. c. 1●. namely, that God was making hell fire to burn all such curious persons as will needs know more of God than he hath revealed to them: for where God hath not a mouth to speak, there we must not have an ear to hear: therefore our duty is, to let such curious questions pass. Seventhly, some may ask in what space of time did God make the world? I answer, God could have made the world, and all things in it in one moment: but he began and finished the whole work in six distinct days. Gen. 1. In the first day he made the matter of all things and the light: in the second the heavens; in the third day he brought the sea into his compass, and made the dry land appear, and caused it to bring forth herbs, plants, and trees: in the fourth he made the Sun, the Moon, and the stars in heaven: in the fifth day he made the fishes of the sea, the fowls of the heaven, and every creeping thing: in the sixth day he made the beasts of the field, and all cattle, and in the end of the sixth day he made man. Thus in six distinct spaces of time, the Lord did make all things: and that especially for three causes. I. To teach men that they ought to have a distinct and serious consideration of every creature: for if God made the world in a moment, some might have said, this work is so mystical, that no man can speak of it. But for the preventing of this cavil, it was his pleasure to make the world and all things therein in six days: and the seventh day he commanded it to be sanctified by men, that they might distinctly and seriously mediate upon every days work of the creation. II. God made the world, and every thing therein in six distinct days, to teach us, what wonderful power and liberty he had over all his creatures: for he made the light when there was neither Sun nor Moon, nor stars: to show, that in giving light to the world, he is not bound to the Sun, to any creature, or to any means: for the light was made the first day: but the sun, the moon, and the stars were not created before the fourth day. Again, trees and plants were created the third day: but yet the sun, moon, and the stars, and rain which nourish and make herbs, trees, and plants to grow were not created till after the third day: which shows plainly, that God can make trees, plants, and herbs to grow without the means of rain, and without the virtue and operation of the Sun, the Moon, and the stars. III. He made the world in six distinct days, and framed all things in this order, to teach us his wonderful providence over all his creatures: for before man was created he provided for him a dwelling place, and all things necessary for his perpetual preservation, and perfect happiness and felicity. So also he created beasts and cattle: but not before he had made herbs, plants, and grass, and all means whereby they are preserved. And if God had this care over man when as yet he was not: much more will God have care over him now when he is, and hath a being in nature. And thus much concerning the points of doctrine touching the creation. The duties follow. And first by the work of creation we may discern the true jehovah from all false gods and idols in the world. This Esaiah maketh plain, bringing in the Lord reasoning thus: I am God, and there is none other God besides me. How is that proved? thus: I form the light, and create darkness, I make peace, and create evil: I the Lord do all these things. Esa. 45.6,7. If a man ask thee how thou knowest the true God from all false gods: thou must answer, by the work of creation: for he alone is the maker of heaven and earth, and all things in them. This property can not agree to any creature, to any man, Saint, or Angel: nay, not to all men and all Angels they can not give being to a creature which before was nothing. Secondly, whereas God the father is Creator of all things, and hath given unto man reason, understanding, and ability, more than to other creatures, we are taught to consider and meditate of the work of God's creation. This the wise man teacheth us, saying, Consider the work of God. Eccles. 7.15. And indeed it is a special duty of every man which professeth himself to be a member of God's Church, as he acknowledgeth God to be the Creator, so to look upon his workmanship and view and consider all creatures. A skilful workman can have no greater disgrace, then when he hath done some famous thing, to have his friend pass by his work, and not so much as look upon it. If it be demanded for what end must we look upon the work of God's creation? I answer, that in it we may see and discern God's power, wisdom, love, mercy, and providence, and all his attributes, and in all things his glory. This is a most necessary duty to be learned of every man: we think nothing too much or too good to bestow on vain shows, and plays, idle sports and pastimes, which are the vanities of men, and we do most willingly behold them: in the mean season utterly neglecting and contemning the glorious work of God's creation. Well, the Lord God hath appointed his Sabbath to be sanctified not only by the public ministery of the word, and by private prayer, but also by an especial consideration and meditation of God's creatures: and therefore the duty of every man is this, distinctly and seriously to view and consider the creatures of God; and thereby take occasion to glorify his name, by ascribing unto him the wisdom, glory, power, and omnipotency that is due unto him and appears in the same. Thirdly, we must give God glory in all his creatures, because he is the creator of them all. So in the Revelation the four and twenty Elders fall down before him, and say, Rev. 4.11. Thou art worthy, O Lord, to receive glory and honour, and power: giving this reason, for thou hast created all things, and for thy wills sake they are and have been created. Read the Psalms 147. and 148. both which tend to this effect, that God must be praised, because he is the Creator of all things, to whom all glory is due. We know, that when men behold any curious work of a cunning and skilful craftsman, straightway they will leave the work, and inquire after him that made it, that they may praise his skill. The same is our duty in this case, when we come abroad, and behold every where in all the creatures the admirable and unspeakable wisdom, goodness, and power of God, than we must make haste from the creature, and go forward to the Creator, to praise and glorify him: and herein must we show ourselves to differ from bruit beasts, in that by the use and view of God's creatures, we do return due glory, praise, and honour unto the Creator. Our fourth duty is set down by the Prophet Amos, who moving the people to meet God by repentance, addeth a reason taken from the creation: He that formeth the mountains and createth the winds, which declareth unto man what is his thought, which maketh the morning darkness, etc. the Lord God of hosts is his name. Amos 4.13. The meaning of the Prophet is this: God is a terrible judge, and we are as traitors & rebels against him: therefore the best way that we can take is this: he is coming to judgement, let us therefore meet him and fall down before him, and humble ourselves under his mighty hand. And the holy Ghost by the Prophet would move the people to meet God by serious repentance, by a reason framed thus: If God who is their judge, be able to create the winds, and to form the mountains, and to make the morning darkness: then he is also able to make an eternal judgement for their confusion. And therefore all such as be impenitent sinners, let them prepare themselves to turn unto him: & surely if men had grace to lay this to their hearts; they would not live so long in their sins without repentance as they do: nay rather, they would prepare themselves to meet him in the way before he come to judgement, because he is a Creator, and therefore able to bring infinite punishments upon them at his pleasure, and to bring them to nothing as he made them of nothing. And let them know it, whosoever they be that go forward in their sins, that God the creator whensoever he will, can open hell to devour them: and that he can show himself as mighty in his judgement to men's destruction, as he was mighty in the beginning in giving us a being when we were nothing. Wherefore notable is the practice of David, who enures himself to the fear of God by the consideration of his creation, saying, I am fearfully and wonderfully made, etc. Psal. 139.14. Lastly, those which have been impenitent sinners through all their life past, must not only learn to repent for their sins; but also endeavour to perform obedience unto God's word. God is a creator, and the thing created should in all respects be conformable to his will: for David saith, Psal. 119.73. Thine hands have fashioned me, and framed me, give me understanding therefore that I may learn thy commandments. And good reason: for there is no man of any trade, but he would feign have all that he maketh and deviseth to be used: but yet so as the use thereof must be conformable to the will of the maker. For this cause Moses that faithful servant of God saith, that the people of Israel dealt wrongfully with the Lord: why? for he hath created them, and proportioned them, he is their father and be bought them: yet they have dishonoured him by corrupting themselves towards him by their vice. All creatures in heaven and in earth do the will of the Creator, except man, and the devil and his angels: for the Sun, the Moon, and the Stars, they keep that course which God hath appointed them: but man though he be bound to do the will of God, because God is his Creator, yet he rebels against him. The potter if in tempering his clay, he can not make and frame it according to his mind, at length he will dash it in pieces: so God, he createth man, not that he should do his own will, but Gods will: and therefore the Lord in his wrath will confound him eternally who soever he be that followeth the lusts of his own wicked heart, and will not be brought to be conformable to God's will, but goes on his rebellion without stay. For this cause it stands every man in hand to yield himself pliable unto God's will, & to endeavour to obey it by keeping a good conscience before God and all men, and by walking faithfully in his calling, lest the end be confusion. If a man have a trade and other men come into his shop, and use such tools and instruments as be there to wrong ends, he will in no wise brook it, but take the abuse in great displeasure: now the world is as it were an opened shop in which God hath set forth unto us his glory and majesty: and the creatures of all kinds be instruments appointed for excellent uses, and specially man for the accomplishment of his will. And therefore when he rebels against the will of God, and by sin puts the creatures to wrong ends, he can not but most grievously offend God. And thus much of the duties. Now in the third place follow the consolations unto God's Church and people. First as S. Peter saith, ●. Pet. 4.19. God is a creator, yea a faithful creator. The properties of a faithful creator are two: I. He will preserve his creature: no man is so tender over any work as he that made it, for he cannot abide to see it any way abused. God therefore being a faithful creator, tenderly loves all his creatures. So job reasoneth with God, that he will not cast him off, job 10.3. because he is the work of his hands. II. God will bear with his creature, to see whether it will be brought to any good end and use before he will destroy it. And to use the former comparison: the potter will turn and work the clay every way to make a vessel unto his mind; but if it frame no way, then will he cast it away and dash it against the wall. And so God who created man, still preserveth him, and useth all means to make him conformable to his will, before he cast him off. The Lord did long strive with men in the old world, to turn them from their wickedness: but when nothing would serve them, it is said, It repented the Lord that he made man on the earth. Gen. 6.3.6. And in like manner, if we which are the creatures of God, shall rebel against this our creator, it may be, he will bear with us for a time: but if we continue therein, and do not turn to him by repentance, he will bring upon us a final destruction both in body and soul. Yet I say, before he do this, his manner is to try all means to preserve us, and turn us unto him: and afterward if nothing will serve, then will he show forth his power in men's confusion: and therefore it stands us in hand to look unto it betime. Secondly, look what power the Lord did manifest in the creation of all things, the same power he both can and will make manifest in the redemption of mankind. In the beginning God made all things by his word; and so likewise he is able still to make by the power of his word, of a wicked man that is dead in sin, a true and lively member of Christ: which the Prophet Esay signifieth when he saith, Esay 45. 42. ●●. The Lord that created the heavens and spread them abroad, he that stretcheth forth the earth and the body thereof, etc. I the Lord have called thee in righteousness. This must not encourage evil men in their wickedness, but it serveth to comfort the people of God, considering that the same God which once created them, is also as able to save them: and will show himself as mighty in their redemption, as he was in their creation of nothing. And thus much of the creation in general. Now it followeth that we come to the handling of the parts thereof. For it is not said barely that God is a Creator; but particularly that he is a creator of heaven and earth: of both which we will speak in order: and first of the creation of heaven. Heaven] in God's word signifieth all that is above the earth: for the air wherein we breath is called heaven. And according to this acceptation of the word, there are three heavens, as Paul saith, He was taken up into the third heaven. 2. Cor. 1●. 2. The first of these heavens is that space, which is from the earth upward unto the firmament, where the stars are. Thus the birds which fly in the air between the earth and the stars, are called the fowls of the heaven: and when God sent the flood to drown the old world, Moses saith, Gen. 7. 11● the windows of heaven were opened: meaning, that God powered down rain from the clouds abundantly, for the making of a flood to drown the world. The second heaven is that which containeth the Sun, the Moon, and the stars: so Moses saith, that God in the beginning created the Sun, the Moon, and the stars, and placed them in the firmament of heaven. Gen. 5.14. Besides these two heavens, there is a third which is invisible: and yet it is the work of God's hands: and it is that glorious place where Christ even in his manhood sitteth at the right hand of the father: and whither the souls of the faithful departed are carried, and placed: and in which at the end of the world shall all the elect both in body and soul, have perfect joy and bliss in the glorious sight and presence of God for ever. But for the better conceiving the truth, we are to scan and consider diligently three questions. First, whether this third heaven be a creature; for many have thought it was never created, but was eternal with God himself: but it is a gross error contrary to God's word. For the Scripture saith, Heb. 11.10. Abraham looked for a city (meaning the heavenly jerusalem, this third heaven) having a foundation whose builder and maker is God. Further if it be eternal, it must either be? Creator or a creature: but it is no creator, for than it should be God: and therefore it must needs be a creature. But some will say, the Lord is eternal, and this third heaven hath always been the place of the lords abode, and therefore it is also eternal. Answer. True it is indeed that God doth show his glory and majesty in the third heaven: but yet that cannot possibly contain his Godhead, as Solomon saith, Behold the heavens, and the heavens of heavens are not able to contain thee. 1. King. 8.27. Wherefore though God doth manifest his eternal glory in this third heaven, yet doth it not follow that therefore this place should be eternal: for he needs no habitation to dwell in: he is every where filling all things with his presence, excluded from no place. The second question is, where this third heaven is? Answer. There are some protestants say, it is every where: and they hold this opinion to maintain the real presence of the lords body in or about the Sacrament. But if it were every where, than hell should be in heaven, which no man will say: but heaven indeed is above these visible heavens which we see with our eyes: so the Apostle saith, Eph. ●7. 10. Christ ascended on high far above all heavens, etc. And again it is said of Steven, that being full of the holy Ghost, He looked up steadfastly into the heavens, and saw them open, and the son of man standing at the right hand of God. Acts. 7.55.56. Thirdly it may be demanded, why God created this third heaven? Answer. God made it for this cause, that there might be a certain place wherein he might make manifest his glory and majesty to his elect angels and men; for the which cause it was created a thousand fold more glorious than the two former heavens are, Luk. 23. and in this respect it is called Paradise, by reason of the joy and pleasure arising from God's glorious presence. And our Saviour Christ calleth it the house of God his father; joh. 14.2. because into it must be gathered all gods children. It is called the kingdom of heaven, because God is the king thereof and ruleth there in perfect glory. True it is, God hath his kingdom here on earth: but he ruleth not so fully and gloriously here, as he ●hall in heaven: for this is the kingdom of grace, but that is the kingdom of his glory, where he so reigneth, that he will be all in all, first in Christ, & then in the elect both angels and men. Now follow the duties whereunto we are moved principally in consideration of the making of the third heaven. First, if God created it especially for the manifestion of his glory unto men, that at the end of this world, by the fruition of Gods most glorious presence, there they might have perfect joy and felicity: we have occasion here to consider the wonderful madness and forgetfulness that reigneth every where among men, which only have regard to the estate of this life, and cast all their care on this world, and never so much as once dream of the joyful and blessed estate which is prepared for God's children in the highest heaven. If a man having two houses● one but a homely cottage, and the other a princely palace, should leave the better and take all the care and pains for the dressing up of the first, would not every man say, he were a mad man? yes undoubtedly. And yet this is the spiritual madness that takes place every where among men: for God hath prepared for us two houses, one is this our body which we bear about us, which is an house of clay, as job saith, job. 4.19. We dwell in houses of clay whose foundation is dust, which shallbe destroyed before the moth: & as Peter saith, a tabernacle or tent, 2. Pet. 1.14. which we must shortly take down; and wherein we abide but as pilgrims and strangers. 1. Pet. 2.10. Again, the same God of his wonderful goodness hath provided for us a second house in the third heaven, wherein we must not abide for a time and so depart: but for evermore enjoy the blessed felicity of his glorious presence. For all this mark a spiritual frenzy possessing the minds of men; for they employ all their care and industry for the maintaining of this house of clay, whose foundation is but dust: but for the blessed estate of the second house, which is prepared for them in the kingdom of heaven, they have little regard or care. They will both run and ride from place to place day and night, both by sea and land: but for what? Is it for the preparing of a mansion place in the heavenly jerusalem? Nothing less, for they will scarce go forth of the door to use any means whereby they may come unto it: but all their study is to patch up the ruins and breaches of their earthly cabbine. Now let all men judge in their own consciences, whether as I have said, this be not more than senseless madness? Again, the body is but a tabernacle wherein we must rest as it were for a night, as a stranger doth in an Inn, and so away: but the second house is eternal in the heavens, an everlasting seat of all felicity and happiness. And therefore our duty is above all things, Mat. 6.33. to seek the kingdom of God and his righteousness, as Christ himself biddeth us. And if the Lord have there prepared such a place for us, them we must in this world use all good means, whereby we may be made worthy the fruition of it; and also fit and ready at the day of death to enter into it: which at the day of judgement we shall fully possess both in soul and body, and there reign eternally in all happiness with God Almighty our creator, the Father, the Son, and the Holy Ghost. But some may say, how shall a man so prepare himself, that he may be fit for that place? Answer. This the holy Ghost teacheth us: for speaking of this heavenly jerusalem, he saith, Revel. 22. There shall enter into it none unclean thing, neither whatsoever worketh abomination or lies. The means then to make ourselves fit is, to seek to be reconciled to God in Christ for our sins past, and withal to endeavour to have an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come, we must remember what Saint john saith, 1. joh. 3.3. Every one that hath this hope purifieth himself, meaning, that he which hath hope to reign with Christ in heaven, useth the means whereby he may purify and keep himself from sin, as also he saith after, 1. joh. 5.18. that he which is borne of God keepeth himself, and the wicked one toucheth him not. Signifying, that all such persons as are truly justified and sanctified, carry such a narrow and strait watch over the whole course of their lives and conversations that the devil can never give them deadly wounds, and wholly overcome them. Now the man that i● resolved in his conscience of the pardon of his sin for the time past, and hath a steadfast purpose in his heart to keep himself upright, & continually to walk in righteousness and true holiness all the days of his life: this man, I say, is prepared and made fit to enter into the heavenly jerusalem: come death when it will, he is ready. And howsoever he must not look for heaven here upon earth, yet he is as it were in the suburbs of this heavenly city: and at the end of this life, the king thereof, the Lord jesus will open the gates, and receive him into his kingdom, for he is already entered into the kingdom of grace. To conclude this point, let every man in the fear of god, be moved hereby to set his heart to prepare himself; that when God shall call him hence, he may be fit to enter into that glory. Secondly, seeing God hath prepared the third heaven for us, it teacheth every man in this world to be content with the estate wherein God hath placed him, whether it be high or low, rich or poor: why so? because here he is but a pilgrim, and lives in a cottage of clay, and in a tent wherein he must abide but a while, as a pilgrim doth, oftentimes carrying his house about with him; and we shall in better sort accept the afflictions which God sends us in this life; if we remember that there is prepared for us a place of joy, which must be our resting place and perfect felicity for evermore. This was the practice of the children of God, especially of Abraham: for when the Lord called him out of his own country, he obeyed, and by faith abode in the promised land, as in a strange country, as one that dwelled in tents with Isaac and jaakob, heirs with him in the same promise: and the reason followeth, Heb. 11.9,10. for he looked for a city having a foundation whose builder and maker is God. They believed that these things which the Lord promised, were shadows of better things: and hereon stayed themselves, being well content with that estate whereto God had called them. So Paul was contented to bear the afflictions which God had laid upon him, and his reason was, 2. Cor. 4. end. Because (saith he) we look not on things which are seen, but on things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. And in the next chapter: ● vers. 1.2. We know (saith he) that if our earthly house of this Tabernacle be destroyed, we have a dwelling given us of God, that is, an house not made with hands, but eternal in the heavens. And for this cause his desire was rather to remove out of this body, and to be with the Lord. And thus much concerning heaven. Now followeth the second part of God's creation in these words. And earth] Earth signifieth the huge mass or body standing of sea and land, on which we live, and all things that be in or upon the earth whatsoever: as Paul saith, Col. 1.16. For by him were created all things that are in heaven or in earth, etc. In other Creeds which were made since this of the Apostles, being expositions of that; there is added, maker of all things visible and invisible. Here we have occasion to speak of all creatures, but that were infinite: therefore I will make choice of these two, good Angels and Men. I. That Angels had a beginning it is no question: for Paul saith, that by God all things were created in heaven and earth, Col. 1.16. things visible and invisible, whether thrones, principalities, or powers. And in respect of the creation, angels are called the sons of God. job. 33●7. But the time & day of their creation cannot be set down further than this, that they were created in the compass of the six days. For Moses saith, Thus, namely in the compass of the first six days, the heavens and the earth were fashioned, and all the h●ast of them: that is, all variety of creatures in heaven and earth serving for the beauty and glory thereof: whereof no doubt the Angels are the principal. II. Touching the nature of Angels, some have thought that they are nothing but qualities and motions in the minds of men, as the Sadduces and the Libertines of this time: but the truth is, that they are spirits, that is, spiritual and invisible substances created by God, and really subsisting: for the Scripture ascribes unto them such kind of actions which can not be performed by the creatures, save only such as be substances: as to stand before the throne of God, to behold the face of the Father, to carry men's souls to heaven, etc. yet must we not imagine that they are bodily substances consisting of flesh and bone. And though they took upon them visible shapes and forms, and did eat and drink in the company of men, and thereupon are called Men in Scripture: Luk. 24.4. yet they did this by divine dispensation for a time, that they might the better perform the actions and businesses among men, to which they were by God appointed. And the bodies of men which they assumed, were no parts of their natures united to them, as our bodies are to us; but rather they were as garments are to us, which they might put off and on at their pleasure. If any shall ask, whence they had these bodies, the answer is, that either they were created of nothing by the power of God, or framed of some other matter subsisting before. If again it be asked what became of these bodies when they laid them down, because they used them but for a time, the answer may be, that if they were made of nothing, they were again resolved into nothing: if made of other creatures, that then they were resolved into the same bodies of which they were first made; though indeed we can define nothing certainly in this point. III. Angels are reasonable creatures of excellent knowledge and understanding, far surpassing all men save Christ. Their knowledge is threefold: natural, revealed, experimental. Natural, which they received from God in the creation. Revealed, which God makes manifest to them in process of time, whereas before they knew it not. Thus God revealed to Gabriel the mystery of the 70. weeks, Dan. 8, and 9 And in the Apocalyps many things are revealed to the Angels that they might reveal them to us. Experimental knowledge, is that which they get by observing the dealings of God in the whole world, but specially in the Church. And thus Paul saith, Eph. 3 10. that to principalities and powers in heavenly places is known the manifold wisdom of God by the Church. IV. And as the knowledge, so also the power of the good Angels is exceeding great. Psal. 103.20. They are able to do more than all men can. Therefore Paul calls them mighty Angels, 2. Thess. 1.7. Yea their power is far superior to the power of the wicked angels, Aug. de Trin. lib. 3. cap. 3. who since the fall are under them and can not prevail against them. V. The place of the abode of Angels, is the highest heaven, unless they be sent thence by the Lord, to do some thing appointed by him. This our Saviour Christ teacheth when he saith, that the angels of little ones do already behold the face of their father in heaven. And the wicked angels before their fall were placed in heaven, because they were cast thence. VI That there be certain distinctions and diversities of angels, it is very likely, because they are called thrones, and principalities, and powers, Cherubin and Seraphim. Col. 1.16. But what be the distinct degrees and orders of Angels, and whether they are to be distinguished by their natures, gifts, or offices, no man by scripture can determine. VII. The ministery of angels to which the Lord hath set them apart is threefold, and it respecteth either God himself, or his church, or his enemies. The ministery which they perform to God, it first of all, to adore, praise, and glorify him continually. Thus the Cherubims in Esaies' vision cry one to another, Isa. 6.2. Holy, holy, holy is the Lord God of hosts: the world is full of his glory. And when they were to publish the birth of the Messias, they begin on this manner, Glory to God in the highest heavens, peace on earth. Luk. 1.14. And john in his vision heard the angels about the throne, crying with a loud voice, Worthy is the Lamb, etc. to receive power, riches, and strength, wisdom, and honour, and glory, and praise. Apoc. 5.11. And indeed the highest end of the ministery of Angels is the manifestation of the glory of God. The second, is to stand in God's presence, evermore ready to do his commandments, as David saith, Praise the Lord, ye his Angels that excel in strength that do his commandments in obeying the voice of his word. And here is a good lesson for us. ●sal. 100LS. ●0. We pray daily, that we may do the will of God as the Angels in heaven do it: let us therefore be followers of the holy Angels in praising God and in doing his commandments as they do. Heb. 1.14. The ministery of Angels concerning the Church, stands in this, that they are ministering spirits for the good of them which shall be heirs of salvation. The good is threefold; in this life, in the end of this life, and in the last judgement: again, the good which they procure to the people of god in this life, is either in respect of body or soul. In respect of the body, in that they do most carefully perform all manner of duties which do necessarily tend to preserve the temporal life of God's children, even from the beginning of their days to the end. David saith, Psal. 54.8. Gen 16.7. that they pitch their tents about them that fear the Lord. When Agar was cast forth of Abraham's family, and wandered in the wilderness, an angel comes unto her and gives her counsel to return to her mistress and humble herself. When Elias fled from jesabel, he was both comforted, directed, and fed by an angel. 1. King. 19 2 King. 1. And an angel bids the same Elia● be of good courage and without fear to go to King Achazias & reprove him. Gen. 19 Angels bring Lot and his family out of Sodom and Gomorrha, before they burn the cities with fire and brimstone. When jacob feared his brother Esau, he saw angels coming unto him: and he plainly acknowledgeth that they were sent to be his protectors & his guides in his journey. Gen. ●2. 1, ●. Abraham being persuaded of the assistance of God's angels in all his ways, said to his servant, Gen. 24.7. The Lord God of heaven, who took me from my father's house, etc. will send his angels before thee. The wise men that came to see Christ are admonished by angels to return another way: Mat. 2.12,13. ●●od. 14.19. & 23.20. Dan. 3. & 6. and joseph by the direction of an angel fled into Egypt, that he might preserve Christ from the hands of the cruel tyrant. The tents of the Israelites was guarded by angels. The three children are delivered from the fiery furnace: and Daniel out of the lions den by angels. When Christ was in heaviness they ministered unto him and comforted him: Mat. 4.11. Act. 12. and they brought Peter out of prison and set him at liberty. Again, the angels procure good unto the souls of the godly, in that they are maintainers and furtherers of the true worship of God, and of all good means, whereby we attain to salvation. The law was delivered in Mount Sina by angels: Act. 7. and a great part of the Revelation of john. They expound to Daniel the seventy weeks They instruct the Apostles touching the return of Christ to the last judgement. Apoc. 5.2. An angel forbids john to worship him, Apoc 19. 2● but to worship God the creator of heaven and earth. They fetch the Apostles out of prison, Act. 5.20 and bid them teach in the temple. An angel brings Philip to the Eunuch that he may expound the Scriptures to him. Lastly, they reveal the mysteries and the will of God: as to Abraham that he should not kill his son Isaac, Luk. 1. to Mary and Elizabeth the nativity of john Baptist, & of Christ our Saviour, and all this they do according unto the will of God, Gal. 1.8. Beside all this, Luk. 15.7.10. angels rejoice at the conversion of sinners by the ministery of the Gospel. And for the Church's sake, they protect not only particular men, but even whole nations and kingdoms. The ministery of Angels in the end of this life, is to carry the souls of the godly into Abraham's bosom as they did the soul of Lazarus. Luk. 16. Mat. 25.31. And in the day of judgement to gather all the Elect that they may come before Christ, and enter into eternal fruition of glory both in body and soul. The third and the last part of the ministery of Angels, concerns Gods enemies; and it is to execute judgements on all wicked persons and impenitent sinners. Exod. 1●. jos. 5. Thus all the first borne of Egypt are slain by an angel. When josua was about to sack jerico, an angel appeared unto him as a captain, with a drawn sword to fight for Israel. When the host of Zenacherib came against Israel, 2. King. 19.15. the angel of the Lord in one night slew an hundred eighty & five thousand. Because Herod gave not glory unto God, the angel of the Lord smote him so as he was eaten up of lice and died. And thus we see what points we are to mark touching the good Angels. Now followeth the use which we are to make in regard of their creation. First whereas they are Gods ministers to inflict punishments upon the wicked, here is a special point to be learned of us; that every man in the fear of God take heed how he liveth and continueth in his sins, for the case is dangerous considering that God hath armies of Angels, which stand ready every where to execute Gods heavy judgements upon them that live thus. When the people of Israel had sinned against the Lord, Moses saith, they were naked, that is, open to all the judgements of god; even destitute of the guard of his good angels. Wretched Balaam that wizard went to Balaac to curse the children of Israel: and as he went it is said, the Angel of the Lord stood in his way with a drawn sword: & if the ass had not been wiser than his master, the angel had slain him. Whereby it appears, that when we rush on into the practice of any sin, we do as much as in us lieth to cause god to send down his judgements upon us for our sins, and that by the ministery of his angels. Secondly, we are taught another lesson by Christ himself: See (saith he) that you despise not one of these little ones: Matth 18.10. now mark his reason: for I say unto you, that in heaven their angels do always behold the face of my father. By little ones he meaneth young infants which are within the covenant; or others which are like to young infants in simplicity and innocency of life and humility. And Christ will not have them to be despised. A duty very needful to be stood upon in these times. For now a days if a man carry but a show of humility, of good conscience● and of the fear of God, he is accounted but a silly fellow, he is hated, mocked, and despised on every hand. But this should not be so. For him whom God honoureth with the protection of his good angels, why should any mortal man despise? And it stands mockers and scorners in hand to take heed whom they mock. For though men for their parts put up many abuses and injuries, yet their angels may take just revenge by smiting them with plagues and punishments for their offences. Thirdly, seeing angles are about us, and serve for the good of men, we must do whatsoever we do in reverent and seemly manner, as Paul gives counsel to the Philippians, Brethren, saith he, Phil. 4.8. whatsoever things are true, whatsoever things are honest, just, pure, & pertain to love, of good report: if there be any virtue, if there be any praise, think on these things: many men do all their affairs orderly for avoiding shame, but we must do the same upon a further ground, namely because Gods holy angels wait on us. And considering that men have care to behave themselves well when they are before men: what a shame is it for a man to behave himself unseemly either in open or in secret, he then being before the glorious angels. Paul saith, 1. Cor. 11.10. that the woman ought to have power on her head, because of the angels, that is, not only the ministers of the Church, but gods heavenly angels, which daily wait upon his children, and guard them in all their ways. Fourthly, this must teach us modesty, and humility: for the angels of God are very notable and excellent creatures; and therefore they are called in the Psalms Elohim, Psal. 8.5. gods: yet how excellent soever they be, they abase themselves to become guardians and keepers unto sinful men. Now if the Angels do so abase themselves; then much more ought every man to abase and humble himself in modesty's and humility before God; and whatsoever our calling is, we must not be puffed up but be content. This is a necessary duty for all, but especially for those which are in the schools of the Prophets; whatsoever their gifts or birth be, they must not think themselves too good for the calling of the ministery. And if god have called us thereunto, we must be content to become servants unto all in the matter of salvation: though the men whom we teach be never so base or simple; for no man doth so far excel the basest person in the world, as the glorious Angels of God do exceed the most excellent man that is; therefore seeing they vouchsafe to become servants unto us, we must not think ourselves too good to serve our poor brethren. And thus much of the duties. Now follow the consolations that arise from this, that God hath given his glorious angels to serve for the protection and safeguard of his church and people. If men's spiritual eyes were open, they should see the devil and his angels, and all the wicked of this world to fight against them: & if there were no means of comfort in this case, than our estate were most miserable. But mark; as God's servant hath all these wicked ones to be his enemies: so he hath garrisons of angels that pitch their tents about him and defend him from them all. So David saith, Psal. 91. He shall give his Angels charge over thee, & they shall keep thee in all thy ways, that thou dash not thy foot against a stone: where the angels of God are compared to nurses, which carry little children in their arms, feed them, and are always ready at hand, to save them from false and many other dangers. When the king of Syria sent his horses & chariots to take Elisha the Lord's prophet, because he revealed his counsel to the king of Israel: his servant saw them round about Dothan where he was, and he cried, Alas, master, what shall we do? then Elisha answered, Fear not: for they that be with us, are more than they that be with them: 2. King. 16 17. & he besought the Lord to open his servants eyes, that he might see: and the Lord opened his eyes, and he looked and behold, the mountains were full of horses and chariots of fire round about Elisha. So likewise not many years ago, our land was preserved from the invasion of the Spaniards, whose huge Navy lay upon our sea coasts; but how were we delivered from them? surely by no strength nor power, nor cunning of man; but it was the Lord, no doubt, by his Angels that did keep our coasts, and did scatter our enemies, and drown them. Let enemies rage, and let them do what they will, if a man keep himself in the ways which God prescribeth, he hath Gods Angels to guide and preserve him: which thing must move men to love and embrace the true religion, and to conform themselves in all good conscience to the rule of God's word. For when a man doth not so, all the Angels of God are his enemies, and at all times ready to execute God's vengeance upon him: but when men carry themselves as dutiful children to God, they have this prerogative that God's holy Angels do watch about them, and defend them day and night from the power of their enemies, even in common calamities and miseries. Before God sends his judgements on jerusalem, Ezech. 9.4. an angel is sent to mark them in the foreheads that mourn for the abominations of the people. Exod. 12.23. with 1. Cor. 5. 7. And this privilege none can have but he whose heart is sprinkled with the blood of Christ, and that man shall have it unto the end. And thus much of the creation of Angels. Now it follows to speak of the creation of Man: wherein we must consider two things: I. the points of doctrine: II. the uses. For the points of doctrine. First, Man was created and framed by the hand of God, and made after the image of God: for Moses brings in the Lord speaking thus, Gen. 1.26. Let us make man in our image, etc. in the image of God created he them, which also must be understood of Angels. The image of God, is nothing else but a conformity of man unto God, whereby man is holy as God is holy: for Paul saith, Eph. 2. 24● Put on the new man which after God, that is, in God's image, is created in righteousness and true holiness. Now I reason thus: wherein the renewing of the image of God in man doth stand, therein was it at the first: but the renewing of God's image in man doth stand in righteousness and holiness: therefore God's image wherein man was created at the beginning, was a conformity to God in righteousness and holiness. Now whether God's image doth further consist in the substance of man's body and soul, or in the faculties of both, the Scripture speaketh nothing. This Image of God hath two principal parts: I. wisdom: II. holiness. Concerning wisdom Paul saith, Colos. 3.10. Put ye on the new man which is created in knowledge, after the image of him which created him. This wisdom consisteth in three points: I. in that he knew God his creator perfectly: for Adam in his innocency knew God so far forth as it was convenient for a creature to know his creator. II. He knew Gods will so far forth as it was convenient for him, to show his obedience thereunto. III. He knew the wisdom and will of his creator touching the particular creatures: for after Adam was created, the Lord brought every creature unto him, presenting them unto him as being lord and king over them, that he might give names unto them. Whereby it appears that Adam in his innocency did know the nature of all creatures, and the wisdom of God in creating them, else he could not have given them fit names: and when God brought Eve unto Adam, he knew her at the first, and said, Ge●. 2.23. This is now bone of my bone, and flesh of my flesh, she shall be called woman, etc. The second part of God's image in man, is holiness and righteousness; which is nothing else but a conformity of the will & affections, and of the whole disposition of man both in body & soul, to the will of God his creator. Yet we must remember that Adam in his innocency had a changeable will, so as he could either will good or evil: he was created with such liberty of will, as that he could indifferently will either. And we must not think that the will of the creature was made unchangeably good: for that is peculiar to the will of God, and hereby is the Creator distinguished from the creature. And here two things offer themselves to be considered. The first, why the man is called the image of God, 1. Co●. 11.7. and not the woman. Ans. He is so called, not because holiness and righteousness is peculiar to him which is common to both: but because God hath placed more outward excellency and dignity in the person of a man then of a woman. The second, how Christ should be called the image of God. Ans. Col. ●. 16. He is so called for two special causes. First, because he is of the same substance with the father; and therefore is his most absolute image, and as the author of the Hebrews saith, Heb. 1.3. the brightness of his glory and the engraved form of his person. Secondly, because God being invisible doth manifest himself in Christ; in whom as in a glass we may behold the wisdom, goodness, the justice and mercy of God. The second point to be considered in the creation of man is the dignity of his person: for David saith, 〈◊〉 8.5. Thou hast made man little inferior to the Angels, and crowned him with glory, and worship. This dignity stands in four points. I. A blessed communion with the true God: for Paul speaking of the Gentiles which were not called, Eph. 4. ●3. saith they were strangers from the life of God. Where by the contrary we may gather, that our first parents in their innocency lived the life of God, which is nothing else but to lead such a life here on earth, as that the creature shall have a blessed and immediate fellowship with God, which stands in this, that before the fall of man, God revealed himself in a special manner unto him, so as his very body and soul was a temple and dwelling place of the Creator. This fellowship between God and man in his innocency, was made manifest in the familiar conference which God vouchsafed to man: but since the fall, this communion is lost: for man can not abide the presence of God. And therefore when Peter had fished all night, and caught nothing, our Saviour bade him cast down his net to make a draft, ●uk. 5.8. who did so; but when he saw the great multitude of fishes that were taken, at this sight beholding but as it were some sparks of the glorious majesty of God in Christ, he fell down at his feet, saying, Lord, depart from me, for I am a sinner. The second point wherein man's dignity consisteth, is, that man was made lord and king over all creatures, as David saith, Psal. 8.6. Thou hast made him to have dominion in the works of thy hands: and therefore God having created him in his image, biddeth him rule over the fishes of the sea, over the fowls of the heaven, and over every beast that moveth upon the earth: Gen. 1. 2●. & afterward he brought them all to him, as to a sovereign lord and king to be named by him: and answerably every creature in his kind gave reverence and subjection unto man before his fall, as unto their lord and king. Where by the way we must remember, that when we see any creature that is hurtful and noisome unto man, and would rather devour then obey him; it must put us in mind of our sin: for by creation we were made lords and kings over all creatures, and they durst not but reverence and obey us: but the rebellion of man unto God is the cause of the rebellion of the creatures unto us. The third part of man's dignity by creation is, that before his fall he had a wonderful beauty and majesty above all creatures in his body: whereupon David saith, the Lord hath crowned him with glory and worship. Psal. 8. And in the renewing of the covenant with Noah, God saith, Psal. 9.2. that the dread and fear of man shall be upon all creatures: which now though it be but small, yet doth it plainly show what was the glory and majesty of man's person at the first. The fourth dignity of man's estate in innocency is, that his labour was without pain or weariness: if he had never fallen he should have laboured in the garden; but so as he should never have been wearied therewith. For when Adam was fallen, God said, In the speate of thy face, shalt thou eat thy bread: now if the pain in labour come after as a curse upon man for his transgression, then before his fall man felt no pain in his affairs. And in these four things consisteth man's dignity which he had in the creation. Now in the third followeth man's calling before his fall: which is twofold: I. particular: II. general. Man's particular calling was to come into the garden of Eden, to keep it, and to dress the trees and fruits thereof. This shows unto us a good lesson, that every man must have a particular calling wherein he ought to walk: and therefore such as spend their time idly in gaming and vain delights, have much to answer to God at the day of judgement. This will not excuse a man to say then, that he had land & living to maintain himself, and therefore was to live as he list, for even Adam in his innocency had all things at his will, & wanted nothing; yet even then God employed him in a calling: therefore none must be exempted, every man both high & low must walk in his proper calling. Adans' general calling, was to worship his Creator, to which he was bound by the right of creation, considering the moral law was written in his heart by nature. Which is signified in the Decalogue; where the Lord requires worship and obedience of his people, because he is jehovah, Exod. 10.2. that is, one which hath being in himself, and gives being to all men by creation. For the better understanding of this point, we are to consider three things. I. The place where Adam did worship. II. The time. III. The sacraments. For the first, God ever since the beginning had a place where he would be worshipped, and it is called God's house, which then was the garden of Eden. Gen. 28.17. For it was unto Adam a place appointed by God for his worship, as Church-assemblies are unto us: where also the Lord at some time did in a special manner show himself unto his creature. Touching the time of God's worship, it was the seventh day from the beginning of the creation, the Sabbath day. And here we must note, that the keeping of the Sabbath is moral. Some indeed do plead that it is but a ceremony; yet falsely: for it was ordained before the fall of man, at which time Ceremonies signifying sanctification had no place. Nay mark further: Adam in his innocency was not clogged with sin as we are; and yet then he had a set Sabbath to worship God his creator: and therefore much more need hath every one of us of a sabbath day, wherein we may sever ourselves from the works of our callings, and the works of sin, to the worship of God in the exercise of religion, and godly meditation of our creation. This point must be learned of us, for when no occasion is offered of business, than men will formally seem to keep the sabbath: but if there come occasion of breaking the sabbath, as traffic, gaming, and vain shows, than Sabbath farewell, men will have their pleasures, let them worship God that will. But let us remember in the fear of God, that whosoever continueth in the breach of this law being moral, God will no less power forth his punishments upon them, then for the breach of any other commandment: the consideration whereof, must move every man to a reverent sanctifying of the Lords day. Now for Adam's sacraments they were two: the tree of life, and the tree of knowledge of good and evil: these did serve to exercise Adam in obedience unto God. The tree of life was to signify assurance of life for ever, if he did keep God's commandments: the tree of knowledge of good and evil, was a sacrament to show unto him, that if he did transgress God's commandments, he should die: and it was so called, because it did signify that if he transgressed this law, he should have experience both of good and evil in himself. Now in the fourth place followeth the end of the creation of man, which is twofold. First, that there might be a creature to whom God might make manifest himself, who in a special manner should set forth and acknowledge his wisdom, goodness, mercy, in the creation of heaven and earth, and of things that are in them, as also his providence in governing the same. Secondly, God having decreed to glorify his name in showing his mercy and justice upon his creature, hereupon in time createth men to show his mercy in the salvation of some, and to show his justice in the just and deserved damnation of other some. And therefore he hath appointed the creation specially of man, to be a means of manifestation and beginning of the execution of his eternal counsel. Thus much concerning man's creation in general. The special parts of man are two; body, and soul. And the reason why the Lord would have him stand on these two parts is this: Some creatures made before him were only bodily; as beasts, fishes, fowls: some spiritual, as Angels: now man is both; spiritual in regard of his soul, corporal and sensible in regard of his body; that nothing might be wanting to the perfection of nature. If it be alleged that man consists of three parts; body, soul, and spirit; because Paul prays that the Thessalonians may be sanctified in body, soul, and spirit: 1. Thess. 5. 2●. the answer is, that the spirit signifies the mind whereby men conceive and understand such things as may be understood: and the soul is there taken for the will and affections: and therefore these twain are not two parts, but only two distinct faculties of one and the same soul. The body of man at the first was form by God of clay or of the dust of the earth, not to be the grave of the body, as Plato said, but to be an excellent and most fit instrument to put in execution the powers and faculties of the soul. And howsoever in itself considered, it is mortal; because it is compounded of contrary natures called Elements: yet by the appointment and blessing of God in the creation, it became immortal till the fall of man. As for the soul, it is no accidentary quality, but a spiritual and invisible essence or nature, subsisting by itself. Zach. ●2. Which plainly appears in that the souls of men have being and continuance as well forth of the bodies of men as in the same; and are as well subject to torments as the body is. And whereas we can and do put in practice sundry actions of life, sense, motion, understanding; we do it only by the power and virtue of the soul. Hence ariseth the difference between the souls of men, and beasts. The souls of men are substances: but the souls of other creatures seem not to be substances; because they have no being out of the bodies in which they are: but rather they are certain peculiar qualities arising of the matter of the body, and vanishing with it. And it may be for this cause that the soul of the beast is said to be in the blood; Gen. 9.5. whereas the like is not said of the soul of man. And though men's souls be spirits as angels are, yet a difference must be made. For angels can not be united with bodies so as both shall make one whole and entire person; whereas men's souls may: yea the soul coupled with the body is not only the mover of the body, but the principal cause that makes man to be a man. The beginning of the soul is not of the essence of God; unless we will make every man's soul to be God: neither doth it spring of the soul of the parents, for the soul can no more beget a soul, than an angel can beget an angel. And Adam is called a living soul, 1. Cor. 10. and not a quickening soul. And earthly fathers are called the fathers of our bodies, Heb. 12. and not of our souls. It remains therefore as being most agreeable to the Scriptures, that the souls of men are then created by God of nothing, when they are infused into the body. And though the soule● of men have a beginning, yet they have no end, but are eternal. And when they are said to die, it is not because they cease at any time to subsist or have being in nature, but because they cease to be righteous or to have fellowship with God. Whereas our bodies are God's workmanship, we must glorify him in our bodies, and all the actions of body and soul, our eating and drinking, our living and dying, must be referred to his glory: yea we must not hurt or abuse our bodies, 1. Cor. 16.31. ●om. 12.1. but present them as holy and living sacrifices unto God. And whereas God made us of the dust of the earth, we are not to glory and boast ourselves, but rather to take occasion to praise the great goodness of God, that hath vouchsafed to honour us being but dust and ashes. And after that man is created, what is his life? alas, it is nothing but a little breath: stop his mouth and his nostrils, and he is but a dead man. By this we are put in mind to consider of our frail and uncertain estate, and to lay aside all confidence in ourselves: and for this cause the Prophet Esay teacheth us to have no confidence in man, Isai 2.22. because his breath is in his nostrils. Again, let us mark the frame and shape of man's body. All other creatures go with their bodies and eyes to the ground-ward; but man was made to go upright: and whereas all other creatures have but four muscles to turn their eyes round about, man hath a fifth to pull his eyes up to heaven-ward. Columb. lib. 5. cap 9 Now what doth this teach us? surely that howsoever we seek for other things, yet first of all, and above all, we should seek for the kingdom of heaven, and the righteousness thereof: and that our whole desire should be set to enjoy the blessed estate of God's children in heaven. Secondly, it teacheth us in receiving Gods creatures, to return thankfulness unto God by lifting up the heart to heaven for the same. These are very needful and profitable lessons in these days; for most men indeed go upright: but look into their lives, and they might as well go on all four: for in their conversation they set their whole hearts upon the earth, as the beast doth, and their eyes upon the things of this world: hereby they do abase themselves, and deface their bodies, and being men make themselves as beasts: we shall see great numbers of men that run and ride from place to place, to provide for the body, but to seek the kingdom of heaven where their souls should dwell after this life in joy for ever, they will not stir one foot. Thirdly, man's body by creation, was made a temple framed by Gods own hands for himself to dwell in; ●. Cor. 6.15. therefore our duty is to keep our bodies pure and clean, and not to suffer them to be instruments whereby to practise the sin of the heart. If a man had a fair house wherein he must entertain a prince, and should make hereof a swinesty, or a stable, would not all men say, that he did greatly abuse both the house and the prince: even so man's body being at the first made a palace for the everliving God; if a man shall abuse it by drunkenness, swearing, lying, fornication, or any uncleanness, he doth make it in stead of a temple for the holy Ghost, to be a sty or stable for the devil. For the more filthy a man's body is, the more fit it is to be a dwelling place for sin and Satan. Fourthly, man by creation was made a goodly creature in the blessed image of God: but by Adam's fall men lost the same, and are now become the deformed children of wrath: our duty therefore is, to labour to get again our first image, and endeavour ourselves to become new creatures. If a noble man should stain his blood by treason, after his death the posterity will never be at rest, till they have got away that spot: Man by Adam's fall, is become a limm of the devil, a rebel and traitor against God's majesty: and this is the state of every one of us: by nature we are at enmity with God, and therefore we ought to labour above all things in the world, to be restored in Christ to our first estate and perfection, that so we may become bone of his bone, flesh of his flesh, being justified and sanctified by his obedience, death, and passion. Fifthly, man was created that there might be a way prepared, whereby God might show his grace and mercy in the salvation of some, and his justice in the deserved damnation of others for their sins: and in the creation of man God's eternal counsel begins to come into execution. Hereupon it stands us in hand to make conscience of every evil way, being repentant for all our sins past, and having a constant purpose never to sin more as we have done, that by our good conversation here in this life we may have assurance that we be eternally chosen to salvation by the Lord himself. Lastly, whereas we have learned that the soul of man is immortal, we are hereby taught to take more care for the soul then for the body. For it can not be extinguished. When it is condemned, even than it is always in dying, and can never die. But alas, in this point the case is flat contrary in the wo●ld: for men labour all their lives long to get for the body, but for the soul they care little or nothing at all: whether it sink or swim, go to heaven or to hell, they respect not. This doth appear to be true, by the practice and behaviour of men on the Lord's day: for if the number of those which come to hear God's word, were compared with those which run about their worldly wealth and pleasure, I fear me the better sort would be found to be but a little handful to a huge heap, or as a drop to the Ocean sea, in respect of the other. But wilt thou go an hundred mile for the increase of thy wealth, and delight of thy body? then think it not much to go ten thousand miles (if need were) to take any pains for the good of thy soul, and to get food for the same, it being everlasting. And thus much for the duties Now follow the consolations. Although by reason of the fall of man we can have but little comfort now: yet the creation doth confirm the unspeakable providence of God over his creatures, but especially over man, in that the Lord created him the sixth day: and so before he was made prepared for him a Paradise for his dwelling place, and all creatures for his use and comfort. And if he were thus careful for us when we were not, than no doubt he will be much more careful for us at this present, in which we live and have being. Nay, mark further, since the fall man eats and drinks in quantity a great deal, which in common reason should rather kill him, then turn to the strength and nourishment of his body: yet herein doth the wonderful power of the Creator most notably appear, who hath made man's stomach as a limbeck or still to digest all meats that are wholesome for his nourishment and preservation. And thus much for the Creation. Now in these words, maker of heaven and earth] is more to be understood then the work of creation, namely Gods providence in governing all things created, as he appointed in his eternal decree● and therefore Saint Peter saith, God is a faithful creator, that is, God did not only make heaven and earth, and so leave them, as masons and carpenters leave houses when they are built: but by his providence doth most wisely govern the same. Now therefore let us come to speak of God's providence. And first of all the question offers itself to be considered, whether there be any providence of God or no: for the minds of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will use four arguments to confirm the providence of God. The first is the testimony of the Scripture, which ascribeth the event of all particular actions, even such as are in themselves casual, as the casting of lots and such like to the disposition of God: Prov. 16.33. which very thing also teacheth that even men themselves, endued with reason and understanding, have need to be guided in all things and governed by God: Prov. 20.24. and it serveth to confute those that deny God's providence. Why sayest thou, O jacob, and speakest, O Israel, my way is hid from the Lord, and my judgement is passed over by my God? jerem. 10.23. Isai 40.27. The second argument may be taken from the order which appeareth in the whole course of nature. First to begin with families; there is to be seen and eutaxie or seemly order, in which some rule and some obey: and the like is to be found in towns, cities, countries, and kingdoms: yea even in the whole world: in which all things are so disposed, that one serveth for the good of another. Trees and herbs, and grass of the field serve for beasts and cattle: beasts and cattle serve for men: the heavens above serve for them which are beneath: and all the creatures which are above and beneath serve for God. This argueth that God is most wise and provident in ordering and disposing all things whatsoever. The third argument is taken from the conscience specially of malefactors. Suppose a man that commits a murder so closely that no man knows thereof, and that the party himself is free from all the danger of law: yet shall he have his own conscience to accuse, upbraid, and condemn him, yea even to fright him out of his wit, and to give him no more rest than he can find upon the rack or gibbet. Now this accusation and terror of conscience, is nothing else but the forerunner of an other most terrible judgement of God, who is Lord of all creatures and judge of all men. And this also proves the providence of God. For if the conscience can find a man out, and lay his faults to his charge, how much more shall God himself the creator of the conscience see and consider all his doings. The fourth and last argument is this. The prophecies of things to come should be uncertain or false, if God governed not the world. But now ●●●sidering things many years ago foretold, come to pass in the same manner as they were foretold by the Prophets and Apostles: hereby we must certainly conclude that there is a providence of God whereby all and everything is governed. Against the providence of God sundry things be alleged. The first and special is, that providence and disorder, confusion and order can not stand together. Now in the world there is nothing but disorder and confusion in seditions, treasons, conspiracies, and subversions of kingdoms: where also sin and wickedness prevails. Ans. It is true indeed there hath been confusion in the world ever since the fall of man and angels: and it ariseth not from God, but from them alone: who as they did at the first transgress the will of God, so they do what they can to turn all upside down. Now then coufusion, & disorder is only in respect of the devil and his instruments: but in regard of God in the very midst of all confusion there is order to be found, because he can and doth despose it to the glory of his own name, and to the good and salvation of his chosen, as also to the confusion of his enemies. Again it may be objected, that with ungodly and wicked men all things go well, and chose with the godly all things go hardly. For through the world, none are more molested and more under outward misery than they: but if there were any providence of God than it should be otherwise; the godly should flourish, and the wicked perish. Ans. The consideration of the outward estate of men in the world, was to David an occasion of a sore temptation. For when he saw the wicked to prosper alway, and their riches to increase, he broke forth and said, Psal. 73.13.14. Vers. 17. Certainly I have cleansed my heart in vain, and washed mine hands in innocency. Now if we would repel this temptation, as David afterward did, than we must go into the Lord's sanctuary with him, and learn to be resolved in these points. I. Though the godly be laden with miseries, yet even that, by the especial providence of God, turns to their great good. For every man since the fall of Adam is stained with the loathsome contagion of sin. Now the child of God that is truly regenerate, and must be fellow heir with Christ after this life in the kingdom of glory, must in this life be cast into the Lord's furnace, that in the fire of affliction he may more and more be scoured and purified from the corruption of his nature, and be estranged from the wickedness of the world. II. The prosperous success of the wicked, their spoils, their revenues, and all their honour turns to their greater woe in the end: as doth appear in jobs history, & in the examples of the Chaldeans, of David's enemies, and of Dives and Lazarus. Thirdly, it may be objected, that many things came to pass by chance, and therefore not by God's providence: because chance and providence cannot stand together. Ans. We must distinguish between chance and mere chance. Chance is, when any thing comes to pass, the cause thereof being unknown not simply but in respect of man: and therefore in regard of men which know not the reason of things, we may say there is chance: and so the spirit of God speaketh, Eccles. 9.11. Luk. 10.31. Time and chance cometh to them all. And again, By chance there came down a priest the same way. Now this kind of chance is not against the providence of God, but is ordered by it. For things which in regard of men are casual, are certainly known and determined by God. Mere chance is, when things are said or thought to come to pass without any cause at all. But that must be abhorred of us as overturning the providence of God. Thus seeing it is plain that there is a providence, let us in the next place see what it is. Providence is a most free and powerful action of God, whereby he hath care over all things that are. Providence hath two parts; knowledge and government. God's knowledge is, whereby all things from the greatest to the least are manifest before him at all times. As David saith, Psal. 11. ●● His eyes will consider: his eye lids will try the children of men. And again, Psal. 113.6. He abaseth himself to behold the things that are in the heaven and the earth. And the Prophet Hanani said to Asa, 2. Chr. 16.9. The eyes of the Lord behold all the earth. And Saint james saith, Act. 15.18. From the beginning of the world God knoweth all his works. This point hath a double use. First as Saint Peter saith, it must move us to eschew evil and do good: why? Because, saith he, 1. Pet 3.11. the eyes of the Lord are upon the just, and his countenance against evil doers. Secondly it must comfort all those that labour to keep a good conscience. For the eyes of God behole all the earth to show himself strong with them that are of perfect heart towards him. ●. Chr. 16.9. Government is the ●econd part of God's providence, whereby he ordereth all things and directeth them to good ends. And it must be extended to the very lest thing that is in heaven or earth, Math. 6.26. Deut. 15.4. Mat. 10.10. as to the sparrows, and to oxen, and the hairs of our heads. And here we must consider two things: the manner of government, and the means. The manner of government is divers, according as things are good or evil. A good thing is that which is approved of God. As first of all the substances of all creatures; even of the devils themselves: in whom whatsoever is remaining since their creation is in itself good. Secondly, the quantities, qualities, motions, actions, and inclinations of the creatures in themselves considered with all their events are good. Again, good is either natural or moral. Natural, which is created by God for the lawful use of man. Moral, which is agreeable to the eternal and unchangeable wisdom of God, revealed in the moral law. Now God governeth all good things two ways. First by sustaining & preserving them that they decay not: secondly by moving them that they may attain to the particular ends for which they were severally ordained. For the qualities and virtues which were placed in the Sun, Moon, stars, trees, plants, seeds, etc. would lie dead in them and be unprofitable, unless they were not only preserved, but also stirred up and quickened by the power of God so oft as he employs them to any use. Evil is the destruction of nature: and it is taken for sin, or for the punishment of sin. Now sin is governed of God by two actions: the first is an operative permission. I so call it, because God partly permitteth sin, and partly worketh in it. For sin as it is commonly taken hath two parts; the subject or matter, and the form of sin: the subject of sin is a certain quality or action; the form is the anomy or transgression of God's law. The first is good in itself, and every quality or action so far forth as it is a quality or action is existing in nature, and hath God to be the author of it. Therefore sin though it be sufficiently evil to eternal damnation's yet can it not be said to be absolutely evil as God is absolutely good, because the subject of it is good, & therefore it hath in it respects & regards of goodness. In respect of the second, that is, the breach of the law itself, God neither willeth, nor appointeth, nor commandeth, nor causeth, nor helpeth sin; but forbiddeth, condemneth, and punisheth it: yet so, as withal he willingly permitteth it to be done by others, as men and wicked angels, they being the sole authors and causes of it. And this permission by God is upon a good end: because thereby he● manifesteth his justice and mercy. Thus it appears that in original sin, the natural inclination of the mind, will, and affections in itself considered, is from God, and the ataxy or corruption of the inclination in no wise from him, but only permitted: again that in actual sin the motion of the body or mind is from God, but the evilness and disorder of the motion is not from him, but freely permitted to be done by others. As for example in the act of murder, the actions of moving the whole body, of stirring the several joints, and the fetching of the blow whereby the man is slain, is from God; Act. 17.28. for in him we live, move, and have our being: but the disposing and applying of all these actions to this end, that our neighours life may be taken away, and we thereby take revenge upon him, is not from God, but from the wicked will of man and the devil. God's second action in the government of sin, is after the just permission of it, partly, to restrain it more or less according to his good will and pleasure, and partly to dispose and turn it against the nature thereof to the glory of his own name, to the punishment of his enemies, and to the correcting & chastisement of his elect. As for the second kind of evil, called the punishment of sin, it is the execution of justice, and hath God to be the author of it. And in this respect Esai saith, Isai 45. 7● Amos. 3. that God createth evil: and Amos, that there is no evil in the city which the Lord hath not done. And God as a most just judge may punish sin by sin, himself in the mean season free from all sin. And thus the places must be understood in which it is said, Neh. 9.37. Exod. 4. & 7. Isai 19.14. Rom. 1.28. 2. Thess. 2.11. 1. King. 22.22. that God giveth kings in his wrath, hardeneth the heart, blindeth the eyes, mingleth the spirit of errors, giveth up men to a reprobate sense, sends strange illusions to believe lies, sends evil spirits giving them commandment to hurt, and leave to deceive, etc. Thus having seen in what manner God governeth all things, let us now come to the means of government. Sometimes god worketh without means, thus he created all things in the beginning; and he made trees and plants to grow and flourish without the heat of the sun or rain: sometimes he governs according to the usual course and order of nature, as when he preserves our lives by meat and drink: yet so, as he can and doth most freely order all things by means either above nature or against nature, as it shall seem good unto him. As when he caused the sun to stand in the firmament, and to go back in Achas dial: jos. 10. Isai 38. Dan. 3. 1. King. 18. Exod. 17. 3. King. 2. 2. King. 6. jonas 2. 2 King. 5. Matth. 9 joh. 9 when he caused the fire not to burn the three children: when he kept back dew and rain three years in Israel: when he made waters to flow out of the rock: when he caused Elias cloak to divide the waters of Iorden: when he caused Iron to swim: when he preserved jonas alive three days and three nights in the whales belly: when he cured diseases, by the strength of nature incurable, as the leprosy of Naaman, the issue of blood, and blindness, etc. Among all the means which God useth, the special are the reasonable creatures, which are no passive instrument, as the tool in the hand of the workman, but active: because as they are moved by God, so again being endued with will and reason, they move themselves. And such instruments are either good or evil. Evil, as wicked men and angels. And these he useth to do his good will and pleasure, even then when they do least of all obey him. And considering that the sinning instrument which is moved by God, doth also move itself freely without any constraint on God's part: God himself is free from all blame, when the instrument is blameworthy. In directing the instrument, God sinneth not: the action indeed is of him, but the defect of the action from the instrument: which being corrupt, can itself do nothing but that which is corrupt: God in the mean season by it bringing that to pass which is very good. The whole cause of sin is in Satan and in us: as for God he puts no wickedness into us, but the evil which he finds in us he moves, that is, orders, and governs, and bends it by his infinite wisdom, when and in what manner it pleaseth him, to the glory of his name, the evil instrument not knowing so much, nay intending a far other end. As in the mill the horse blindfolded goes forward, and perceives nothing but that he is in the ordinary way, whereas the miller himself whips him and stirs him forward for another end, namely for the grinding of corn. And this is that which we must hold touching God's providence over wicked men and angels: and it stand●s with the tenor of the whole Bible. Joseph's brethren sold him into Egypt very wickedly, even in the testimony of their own consciences: yet joseph having respect to the counsel and work of God, which he performed by his brethren, saith, that the Lord sent him thither. Gen. 4.5. And the Church of jerusalem saith, that Herod and Pontius Pilate did nothing in the death of Christ but that which the hand & counsel of god had determined to be done: Act. 4.28. because though they wickedly intended nothing but to show their malice and hatred in the death of Christ: yet God propounding a further matter by them then ever they dreamt of, showed forth his endless mercy to man in the work of redemption. On this manner must all the places of Scripture be understood, in which it is said, 2. Sam. 12.11. 3. Sam 24.1. 2. Sam 16.11. Isai. 10.5. & 13.6. 3. Chr. 11.4. that God gave the wives of David to Absalon: that God moved David to number the people; that he commanded Shemei to rail on David; that the Medes and Persians are his sanctified ones: that the revolt of the ten tribes was done by God, etc. By all these examples it appears, that we must not sever God's permission from his will or decree, and that we must put difference between the evil work of man, and the good work of God which he doth by man: & the whole matter may yet be more clearly perceived by this comparison. A thief at the day of assize is condemned, & the magistrate appoints him to be executed; the hangman owing a grudge to the malefactor, useth him hardly & prolongeth his punishment longer than he should. Now the magistrate and the hangman do both one and the same work: yet the hangman for his part is a murderer, the magistrate in the mean season no murderer, but a just judge putting justice in execution by the hangman: so god though he use evil instruments, yet is he free from the evil of the instruments. And further we must here mark the difference which must be made in Gods using of all kinds of instruments. When he useth good creatures, as angels, he worketh his will not only by them but also in them: because he inspires them and guides them by his spirit, so as they shall, will, and do that which he willeth and intendeth. As for evil instruments, he worketh by them only, and not in them; because he holds back his grace from them and leaves them to themselves, to put in practise the corruption of their own hearts. Thus much of the parts of God's providence: now follow the kinds thereof. God's providence is either general or special. General, is that which extends itself to the whole world and all things indifferently, Act. 17. 2●. Heb. 1.3. even to the devils themselves. By this providence God continues and maintains the order which he set in nature in the creation, and he preserves the life, job 37. & 38. Psal. 104. substance, and the being of all and every creature in his kind. The especial providence is that, which God showeth & exerciseth towards his Church and choose people, Isa. 43. ●. Zach. ●. 8. in gathering and guiding them, and in preserving them by his mighty power against the gates of hell. And therefore God's Church here upon earth is called the kingdom of grace, in which he shows not only a general power over his creatures, but withal the special operation of his spirit in bowing and bending the hearts of men to his will. Thus much concerning the doctrine of God's providence. Now follows the duties. First, seeing there is a providence of God over every thing that is, we are hereby taught to take good heed of the transgression of the least of God's commandments. If men were persuaded that the Prince had an eye every where, doubtless many subjects in England would walk more obediently to the laws of the land than they do: and durst in no wise work such villainies as are daily practised. Well, howsoever it is with earthly princes, yet this all-seeing-presence is least wanting in God: he hath an eye every where: wheresoever thou art, there God beholdeth thee, as David saith, Psal. 53.2. God looked down from heaven upon the children of men, to see if there were any that would understand and seek God. Therefore except thou be brutish and past shame take heed of sin. If men had but a spark of grace, the consideration of this would make them loathe the practice of any evil work. Eliah saith to Ahab, As the Lord God of Israel liveth before whom I stand, there shall be neither dew nor rain these three years. 1. King. 17.1. Where the Prophet confirmeth his speech with an oath, saying, As the Lord of hosts liveth it shallbe so. And lest Ahab should think he made no conscience what he said, he addeth this clause, that he stood in the presence of God. As if he should say: howsoever thou thinkest of me, yet as it stands me in hand, so do I make conscience of my word: for I stand in the presence of God, and therefore know it, as the Lord liveth there shall be no rain now due these three years. So Cornelius having an eye to God's providence, doth move himself, and all his household to a solemn hearing of the word of God delivered by the mouth of Peter, saying, Act. 10.33. that they were all present before God, to hear all things commanded of him. As these men had regard to God's providence, so we likewise must behave ourselves reverently, making conscience of our behaviour both in words and works: because wheresoever we be, we are in the presence of God. Secondly, if there be a providence of God over every thing, than we must learn contentation of mind in every estate: yea, in adversity under the cross when all goes against us we must be content, because God's providence hath so appointed. Psal. 39.9. So David in the greatest of his griefs was dumb and spoke nothing; his reason was, because thou Lord didst it. And when Shemei cursed David, Abisha would have had the king to have given him leave to have slain him: but David would not suffer it, but said, ●. Sam. 16.10. He curseth even because the Lord hath bidden him curse David; who dare then say, wherefore hast thou done so? In whose example we may see a pattern of quietness of mind. When a cross cometh it is a hard thing to be patient; but we must draw ourselves thereunto by consideration of God's especial providence. Thirdly, when outward means of preservation in this life do abound, as health, wealth, honour, riches, peace, and pleasure, than we must remember to be thankful; because these things always come by the providence of God. Thus job was thankful both in prosperity and adversity: The Lord, saith he, gave, and the Lord taketh away, blessed be the name of the Lord. job. 1.22. Indeed to be patient in every estate and thankful to God, is a very hard matter: yet will it be more easy, if we learn in all things that befall us in this life, never to sever the consideration of the things that come to pass from God's providence. For as the body and the soul of man (though we see only the body) are always together, as long as a man liveth: so is God's providence joined with the thing done: wherefore as we look on the thing done, so we must also in it, labour to see and acknowledge the good pleasure & appointment of God. As for example: a man's house is set on fire, and all his goods consumed; this very sight would make him at his wit's end: but now as he beholds this event with one eye, so with the other eye he must at that very instant look upon God's blessed providence. When a man beholds and feels the loss of his friends, he cannot but grieve thereat, unless he be more senseless than stock or stone: yet that he may not be overwhelmed with grief, he must ever with one eye look at the pleasure of God herein. This practice will be an especial means to stay the rage of any headstrong affection ●r all our afflictions. In the world the manner of men is if health● wealth and ease abound to think all is well: but if cros●es come, as loss of friends, & loss of goods, than men cry out, as being 'straught of their wits: the reason is, because they look only at the outward means, and tie God's providence to them; not being able to see any goodness or providence of God out of ordinary means. Again, when a man is stored with riches, honour, wealth and prosperity, he must not barely look on them, but behold withal God's goodness, and blessing in them: for if that be wanting, all the riches in the world are nothing. Likewise in receiving thy meat and drink, thou must look further into the blessing of God upon it: which, if it be away, thy meat and thy drink can no more nourish thee then the stone in the wall. And the same must we do in every business of our callings: which if men could learn to practise, they would not so much trust to the means, as honour, wealth, favour, etc. but rather to God himself. The Lord by the prophet Habaccuc reproveth the Chaldeans for offering sacrifices unto their nets: H●b. ●. which sin they committed, because they looked only upon outward things: and like blind moles had no power to see further into them, and to behold the work of God in all their proceedings. And this is the very cause why we are unthankful for God's benefits: for though we behold the bare creatures, yet are we so poorblind that we cannot discern any blessing and providence of God in them. Therefore let us learn to look upon both jointly together, and so shall we be thankful unto God in prosperity, and patient in adversity with job and David. This lesson Paul learned; Phil. 4. 12.1●● I can be abased (saith he) and I can abound every where, in all things I am instructed, both to be full, and to be hungry: and to abound, and to be in want. Fourthly, seeing God's providence disposeth all things, we are taught to gather observations of the same, in things both past, and present: that we may learn thereby to be armed against the time to come. Thus David when he was to encounter with Goliath, gathered hope and confidence to himself for the time to come, by the observation of God's providence in the time past: for saith he, 1. Sam. 1●. 37. when I kept my father's sheep, I slew a lion and a bear that devoured the flock: now the Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistim. Fifthly, because God's providence disposeth all things, when we make lawful promises to do any thing, we must put in, or at the least conceive this condition [if the Lord will] for S. james saith, jam. 4.15. that we ought to say, If the Lord will, and if we live, we will do this or that. This also was David's practice: for to all the congregation of Israel he said, 1. Sam. 13. ●● If it seem good to you, and if it proceed from the Lord our God, we will send to and fro. Sixtly, seeing God's providence is manifested in ordinary means, it behoveth every man in his calling to use them carefully: & when ordinary means be at hand, we must not look for any help without them, though the Lord be able to do what he will without means joab when many Aramites came against him, he heartened his soldiers though they were but few in number, 2. Sam. 10.12. bidding them be strong and valiant for their people, and for the cities of their god, and then let the Lord do that which is good in his eyes. Mat. 4.6. And our Saviour Christ avoucheth it to be flat tempting of God for him to leap down from the pinnacle of the temple to the ground, whereas there was an ordinary way at hand to descend by stairs. Hence it appears, that such persons, as will use no means whereby they may come to repent and believe, do indeed no more repent and believe, than they can be able to live which neither eat, nor drink. And thus much of the duties. Now follow the consolations: first this very point of God's special providence is a great comfort to God's Church: for the Lord moderateth the rage of the devil and wicked men, that they shall not hurt the people of God. David saith, Psal. 16.8. The Lord is at my right hand, therefore I shall not slide. And when Joseph's brethren were afraid because they had sold him into Egypt, he comforteth them, saying, Gen. 4●. 7. that it was God that sent him before them, for their preservation. So king David when his own soldiers were purposed to stone him to death, he was in great sorrow; but it is said, 1. Sam. ●0. 6. he comforted himself in the Lord his God. Where we may see, that a man which hath grace to believe in God, and rely on his providence in all his afflictions and extremities, shall have wonderful peace and consolation. Before we can proceed to the articles which follow, it is requisite that we should entreat of one of the greatest works of God's providence that can be; because the opening of it giveth light to all that in●ueth. And this work is a Preparation of such means whereby God will manifest his justice & mercy. It hath two parts, the just permission of the fall of man, & the giving of the Covenant of grace. For so Paul teacheth when he saith, Rom. 11. ●●. That god shut up all under unbelief that he might have mercy upon all. Gal. 3. 2●. And again, The scripture hath concluded all under sin, that the promise by the faith of Christ jesus should be given to them that believe. Touching the first, that we might rightly conceive of man's fall, we are to search out the nature and parts of sin. Sin is any thing whatsoever is against the will and word of God: as S. john saith, Sin is the transgression of the law. 1. joh. 3.4. Rom. 3.10. & 4.15. ● 5.13. And this definition Paul confirmeth when he saith, that by the law comes the knowledge of sin, and, where no law is there is no transgression: and, sin is not imputed where there is no law. In sin we must consider three things: the fault, the guilt, the punishment. The fault is the anomy or the inobedience itself, and it comprehends not only huge and notorious offences, as idolatry, blasphemy, theft, treason, adultery, and all other crimes that the world cri●s shame on: but every disordered thought, affection, inclination: yea, every defect of that which the law requireth. The guilt of sin is, whereby a man is guilty before God, that is, bound & made subject to punishment. And here two questions must be scanned: where man is bound? and by what? For the first, Man is bound in conscience. And hereupon the conscience of every sinner sits within his heart as a little judge to tell him that he is bound before God to punishment. For the second, it is the order of divine justice set down by God which binds the conscience of the sinner before god: for he is Creator and Lord, and man is a creature, and therefore must either obey his will and commandments or suffer punishment. Now then by virtue of God's law, conscience binds over the creature to bear a punishment for his offence done against God: yea it tells him, that he is in danger to be judged and condemned for it. And therefore the conscience is as it were the lords Sergeant to inform the sinner of the bond and obligation whereby he always stands bound before God. The third thing which followeth sin is punishment, and that is death. So Paul saith, Rom. 6.23. The stipend of sin is death: where, by death we must understand a double death, both of body and soul. The death of the body is a separation of the body from the soul. The second death is a separation of the whole man, but especially of the soul from the glorious presence of God. I say not simply from the presence of God, for God is every where: but only from the joyful presence of God's glory. Now these two deaths are the stipends or allowance of sin: and the least sin which a man committeth, doth deserve these two punishments. For in every sin the infinite justice of God is violated: for which cause there must needs be inflicted an infinite punishment, that there may be a proportion between the punishment and the offence. And therefore that distinction of sin which Papists make, namely, that some are in themselves venial, and some mortal is false, and hereby confuted: otherwise in respect of the divers estate and condition of men, sins are either venial or mortal. Venial they are to the elect, whose sins are pardonable in Christ: but to the reprobate all sins are mortal. Nevertheless we hold not all sins equal, but that they are greater or less according to the diversity of objects and other circumstances. Thus much of sin in general: now we come to the parts of it. The first sin of all that ever was in man, Rom. 5.5. is the sin of Adam, which was his disobedience in eating the forbidden fruit. In handling whereof sundry points are to be opened, but let us begin with the causes thereof. The outward efficient cause was the devil. And though he be not named by Moses in the history of the fall, yet that is not to trouble us: for we must not conceive otherwise of the serpent, then of the instrument and mouth of the devil. For it is not likely that it being a bruit creature should be able to reason and determine of good and evil, of truth and falsehood. Now in this temptation the devil shows his malice and his fraud. His malice, in that, whereas he cannot overturn God himself, yet he labours to disturb the order which he hath set down 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 himself. 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 appear by this, that (a) Exod. 22. 13. a witch named in feminine gender Mechashepha. more women are entangled with witchcraft and sorcery than men. Secondly he shows his fraud, in that he proceeds very slily and entangles Eve by certain steps and degrees. For first by moving a question, he draws her to listen unto him, and to reason with him of God's commandment. Secondly, he brings her to look upon the tree, and wishly to view the beauty of the fruit. Thirdly, he makes her to doubt of the absolute truth of God's word and promise, and to believe his contrary lies. Fourthly, having blinded her mind with his false persuasions, she desires and lusts after the forbidden fruit, and thereupon takes it, eats it and gives it to her husband. The inward cause, was the will of our first parents, even in the testimony of their own consciences, as Solomon saith, Eccles. 7 3●. This have I found that God made man righteous; but they have found many inventions. But it may be objected, that if Adam were created good, he could not be the cause of his own fall, because a good tree cannot bring forth evil fruit. Answer. Freedom of will is fourfold: I. freedom to evil alone: this is only in wicked men and angels, and is indeed a bondage: the second is freedom to good alone, and that is in God and the good Angels by God's grace: the third is freedom to good in part, joined with some want of liberty by reason of sin: and this is in the regenerate in this life: the fourth is freedom either to good or to evil indifferently. And this was in Adam before his fall, who though he had no inclination to sin, but only to that which was acceptable to God: yet was he not bound by any necessity, but had his liberty freely to choose or refuse either good or evil. And this is evident by the very tenor of God's commandment in which he forbids Adam to eat the forbidden fruit: and thereby showing that he being created righteous and not prone to sin, had power to keep or not to keep the commandment: though since the fall both he and we after him cannot but sin. Wherefore Adam being alured by Satan, of his own free accord changed himself and fell from God. Now then, as the good tree changed from good to evil brings forth evil fruit: so Adam by his own inward and free motion changing from good to evil, brings forth evil. As for God, he is not to be reputed as an author or cause any way of this sin. For he created Adam and Eve righteous, endued them with righteous wills: and he told them what he would exact at their hands, and what they could perform: yea he added threatenings, that with the fear of danger he might terrify them from sin. Some may say, whereas God foresaw that Adam would abuse the liberty of his will, why would he not prevent it. Answ. There is a double grace, a Dedit Adamo posse perseverare si vellet, non, & posse & vell●. the one to be able to will and do that which is good, the other to be able to persevere in willing and doing the same. Now God gave the first to Adam, and not the second. And he is not to be blamed of us, though he confirmed him not with new grace, for he is debtor to no man to give him so much as the least grace; whereas he had already given a plentiful measure thereof to him. And God did hold back to confer any further grace upon just grace. I. It was his pleasure that this fact should be an occasion or way to exercise his mercy in the saving of the Elect, and his justice in the deserved condemnation of impenitent sinners. And unless Adam had fallen for himself and others, there should have been found no misery in men, on whom God might take pity in his Son, nor wickedness which he might condemn; and therefore neither manifestation of justice, nor mercy. II. Again, it was the will of God in part to forsake Adam, to make manifest the weakness that is in the most excellent creatures, without the special and continual assistance of God. III. There is a double liberty of will, one is to will good or evil: this belongs to the creature in this world, and therefore Adam received it. The other, is to will good alone. This he wanted, because it is reserved to the life to come. And though he knew no cause of this dealing of God, yet is it one step to the fear of God for us to hold that good and righteous which he appointeth or willeth: and not to square the works and judgements of God by our crooked reason. And yet to come to reason itself. Who can here complain of God? Can the devil? but God did not cause him to tempt or deceive our first parents. Can Adam and Eve? but they fell freely without any motion or instigation from God, and their own consciences accused them for it. Can the posterity of Adam? but the Elect receive more in Christ then they lost in Adam: and the reprobate, overwhelmed with the burden of their own sins, and thereupon receiving nothing but due and deserved damnation can not find fault. But some may further reply and say, he that forseeth an evil and doth not prevent it, is a cause of it: but God did foresee the fall of man, and did not prevent it. Answ. The rule is generally true in man, that the foreseer of an evil not preventing it, is in some sort a doer of it: for it is the sentence of the law of God, to which man was bound from the first creation. But God is above all his laws, and not bound to them: he is an absolute lord and lawgiver; and therefore his actions are not within the compass of moral laws, as men's are. Whereupon it follows, that though he did foresee man's defection, yet is he free from all blame in not preventing of it. For with him there be good causes of permitting evil. And though God be no cause of man's fall, yet must we not imagine that it came to pass by chance or fortune, whereas the least things that are, come to pass with God's providence. Neither was it by any bare permission without his decree and his will; for that is to make an idle providence: neither did it happen against the will of God, he utterly nilling it: for than it could not have been, unless we deny God to be omnipotent. It remains therefore that this fall did so proceed of the voluntary motion of Adam, August. ●uch. ad Laur. c. 99. as that God did in part ordain and will the permitting of it, not as it was a sin against his commandment, but as it was further in the counsel of God a way to execute his justice and mercy. Against this which I say, divers things are objected. First, that if Adam did that which God in any respect willed, than he did not sin at all. Answ. He that willeth and doth that which God willeth, for all that sins; unless he will it in the same manner with God and for the same end. Now in the permitting of this fact, God intended the manifesting of his glory: but our first parents intending no such thing, sought not only to be like but also to be equal with God. Secondly, it is alleged that Adam could not but fall necessarily if God did decree it. Answ. Adam's fall that came not to pass without God's decree, and therefore in that respect was necessary; was nevertheless in respect of Adam's free-will contingent and not necessary: Gods decree not taking away the freedom of will but only ordering it. Lastly, it is alleged that Gods will is the cause of Adam's will, and adam's will the cause of his fall, and that therefore Gods will shall be the cause of the fall. Ans. It must be granted that Gods will is a moving cause of the wills of evil men; yet mark how: not as they are evil wills simply, but as they are wills: and therefore when God inclines the evil will of his creature to his good purpose, he is nothing at all entangled with defect or evil of his will. Touching the time of the fall, the received opinion in former ages hath been that our first parents fell the same day in which they were created, and therefore Augustine writes that they stood but six hours. And though we cannot determine of the certain time, yet in all likelihood was it very short. For Moses presently after that he had set down the creation of man, without the interposition of any thing else, comes immediately to the fall. And considering the nature of the devil is without ceasing to show his malice, no doubt he took the first occasion that possibly might be had to bring man to the same damnation with himself. And our Saviour Christ saith, joh. 8. that the devil was a manslayer from the beginning, namely from the beginning not of the creation of the world, or of time, but of man. And Eve saith, Gen. 3.4 We shall eat of the fruit of the trees of the garden, it may be, insinuating that as yet she had not eaten when the devil tempted her. Touching the greatness of man's fall, some have made a small matter of it, because it was the eating of an apple or some such fruit But we must not measure the greatness or the smallness of a sin by the object or matter whereabout it is occupied, but by the commandment of God, and by the disobedience or offence of his infinite majesty. And that this fact of Adam and Eve was no small fault, but a notorious crime and Apostasy in which they withdraw themselves from under the power of God, nay reject and deny him, will evidently appear if we take a view of all the particular sins that be contained in it. The first is unbelief, in that they doubted and distrusted of the truth of God's word which he spoke to them. The second is contempt of God, in that they believed the lies of the devil rather than him. For when God saith, G●n. ●. 4. In the day that ye shall eat thereof, ye shall die the death, it is as nothing with Eve: but when the devil comes and saith, Ye shall not die at all, that she takes hold on. The third, is pride and ambition. For they did eat the forbidden fruit that they might be as gods, Gen 3.5. namely as the Father, the Son, the holy Ghost. The fourth, is unthankfulness. God had made them excellent creatures in his own image; that is nothing with them to be like unto him, unless they may be equal unto him. The fifth is curiosity, whereby they affected greater wisdom than God had given them in creation, and a greater measure of knowledge than God had revealed to them. The sixth is reproachful blasphemy, in that they subscribe to the sayings of the devil, in which he charged God with lying and envy. The seventh is murder. For by this means they bereave themselves and their posterity of the fellowship and graces of God's spirit, and bring upon their own heads the eternal wrath of God. The eight is discontentation, in that they sought for an higher condition then that was, in which God had placed them. In a word, in this one single fact is comprised the breach of the whole law of God. And we should often think upon this, that we may learn to wonder at the just judgements of God in punishing this fall, and his unspeakable goodness in receiving men to mercy after the same. And here we must not omit to remember the largeness of Adam's fall. Sins are either personal, or general. Personal are such, as are peculiar to one or some few persons and make them alone guilty. General, that is common to all men: and such is Adam's fall. It is a sin not only of the person of one man, but of the whole nature of man. And Adam must be considered not as a private man, but as a root or head bearing in it all mankind; or as a public person representing all his posterity, and therefore when he sinned, all his posterity sinned with him; as in a Parliament whatsoever is done by the burgess of the shire, is done by every person in the shire. As Paul saith, Rom. 5. 1●. By one man sin entered into the world, and so death went over all for as much as all have sinned. And here lies the difference between Adam's fall and the sins of men, as cain's murder, which makes not the posterity of Cain guilty, because he was never appointed by God to be the root of his posterity, as Adam was: and therefore his sin is personal, whereas adam's is not. Yet this which I say, must not be understood of all the sins of Adam, but only of the first. From the fall of Adam, springeth original sin, so commonly called not only as a fruit thereof, but also as a just punishment of it. And after the foresaid fall, it is in Adam and his posterity, as the mother and root of all other sin: yet with this distinction, that actual sin was first in Adam, and then came original, but in us first is original sin, and then after follows actual. Original sin is termed diversly in Scriptures, as the flesh, the old man, because it is in us before grace: 〈◊〉 12.1. Rom. 7. ●●. concupiscence, sin that is ready to compass us about, the sinning sin: and it is termed original, because it hath been in man's nature ever since the fall, and because it is in every man at the very instant of his conception and birth, as David plainly saith, Psal 51.5. Behold, I was borne in iniquity, and in sin hath my mother conceived me: not meaning properly his parent's sin (for he was borne in lawful marriage) but his own hereditary sin, whereof he was guilty even in his mother's womb. But let us a little search the nature of it. Considering it hath place in man, it must be either the substance of body or soul or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Saviour Christ in taking our nature upon him, should also take upon him our sins, and by that means should as well have need of a redeemer as other men: and again the souls of men should not be immortal. Neither is it any one or all the faculties of man. For every one of them as namely the understanding, will, affections, and all other powers of body or soul were in man from the first creation, whereas sin was not before the fall. Wherefore it remains that original sin is nothing else but a disorder or evil disposition in all the faculties and inclinations of man, whereby they are all carried inordinately against the law of God. The subject or place of this sin, is not any part of man, but the whole body and soul. For first of all, the natural appetite to meat and drink, and the power of nourishing is greatly corrupted as appears by diseases, aches, surfeits, but specially by the abuse of meat and drink. Secondly, the outward senses are as corrupt, Psal. 119. and that made David to pray that God would turn his eyes from beholding of vanity: and Saint john to say, 1. joh. 2.16. whatsoever is in the world is the lust of the flesh, the lust of the eye, and the pride of life. Thirdly, touching the understanding, the spirit of God saith, Gen. 6.5. and 8. ●1. 2. Cor. 3.5. that the frame of the heart of man is only evil continually: so as we are not able of ourselves to think a good thought. And therefore withal, the will of man and his affections are answerably corrupt; and hereupon the doctrine of Christ is, that we must renounce our own wills. Lastly, all man's strength in good things is nothing out of Christ. The propagation of this sin, is the deriving of it from Adam to all his posterity, whereby it runneth as a leprosy over all mankind. But in what manner this propagation is made, it is hard to define. The common opinion of Divines is, that it may be done two ways. The first is this. God when he created Adam in the beginning, set down this appointment and order touching the estate of man, that whatsoever Adam received of God, he should re●●iue it not only for himself, but for his posterity, and whatsoever grace of God he lost, he should lose not only to himself, but to all his posterity. And hereupon Adam when he sinned, he deprived first of all himself, and then secondly all his posterity of the image of God; because all mankind was in ●is loins when he sinned Now then upon the former appointment, when the souls of men are created and placed in the body, God forsakes them, not in respect of the substance of the soul or the faculties, but only in respect of his own image whereof the souls are deprived; after which follows the defect or want of righteousness, which is original sin. And God in depriving man of that which Adam lost, is not therefore to be thought to be the author or maintainer of sin, but a just judge. For this deprivation of the image of God, so farforth as it is inflicted by him upon mankind, Rom. 5. ●2. it must be conceived as a deserved punishment for the sin of Adam and all men in him, which punishment they pulled upon themselves. The second way is, that the corruption of nature is derived from the parents in generation by the body; for as sweet oil powered into a fusty vessel, looseth his pureness and is infected by the vessel: so the soul created good, & put into the corrupt body, receives contagion thence. And this conjunction of the pure soul with the corrupt body, is not against the goodness of God; because it is a just punishment of the sin of all men in Adam. It may be this which hath been said will not satisfy the minds of all: yet if any will be curious to search further into this point, let them know that there is an other matter which more concerns them to look unto. When a man's house is on fire, there is no time then to inquire how and which way and whence the fire came, but our duty is with all speed and expedition to use all good means to stay it. And so considering that our whole natures are really infected and poisoned with the loathsome contagion of original sin, which is a weight sufficient to press down the soul to the gulf of hell, it stands us in hand a thousand fold more to use the means whereby it may be taken away, then to dispute how it came. Some may allege against the propagation of sin, that holy parents beget holy children, which are void of original sin, because it stands not with reason, that parents should convey that to their children which they themselves want, namely the guilt and the punishment and the fault of sin in part. Answ. I. Men are not in this life perfectly holy. For sanctification is but in part, and therefore they can not possibly beget children pure from all sin. Secondly, parents beget children as they are men, and not as they are holy men; and by generation they derive unto their children nature with the corruption thereof, and not grace which is above nature. Take any corn, yea the finest wheat that ever was, winnow it as clean as possibly may be: afterward sow it, weed it also when it is sown, and reap it in due time, and carry it to the barn; when it is threshed, you shall find as much chaff in it as ever was before: and why? because God hath set this order in the creation that it shall spring and grow so oft as it is sowed with the stalk, ear, blade, and all: so likewise though the parents be never so holy, the children as they come of them are conceived and borne wholly corrupt, because God took this order in the creation, that whatsoever evil Adam procured, he should bring it not only on himself, but upon all his posterity: by virtue of which decree, the propagation of sin is continued without any interruption, though parents themselves be borne anew by the spirit of God. And here we must not omit to speak of the quantity or greatness of original sin, for the opening whereof we must consider three points. The first, that original sin is not divers, but one and the same in kind in every man, as the general and common nature of man is one and the same in all men. The second, that this sin is not in some men more, in some men less, but in every man equally, as all men do equally from Adam participate the nature of man, and are equally the children of wrath. Some, it may be, will say, that this can not be true, because some men are of better natures than others are: some of disposition cruel and severe, some again gentle and mild: some very licentious and disordered, some very civil. Answ. The differences that be in men wanting the fear of God, arise not of this that they have more or less original corruption, but of the restraint and limitation of man's corruption. For in some God bridleth sin more than in others, & in them is found civility: & again in some less, and in such the rebellion of nature breaks forth unto all misdemeanour. And indeed if God should not keep the untoward dispositions of men within compass, otherwhiles more, otherwhiles less, as it shall seem good unto his Majesty; impiety, cruelty, injustice, and all manner of sins would break out into such a measure that there should be no quiet living for men in the world, and no place for God's Church. And thus it is manifest that although all men be not equal in the practice of wickedness, yet that is no hindrance but they may be equal in the corruption of nature itself. The third point is, that Original sin is so huge and large every way, that it may truly be termed the root or seed not of some few sins, but of all sins whatsoever, even of the very sin against the holy Ghost. We must not imagine it to be an inclination or proneness to one or two faults, but a proneness to all and every sin that is practised in the world; and that in all persons young and old, high and low, male and female. It is a most horrible villainy for a man to kill his father, or his mother, or his child: yet some there be that do so: at the hearing whereof we use to wonder, and to testify our dislike by saying, that the doers thereof were wicked and devilish persons, and it is truly said. Nevertheless we must understand, that although we abstain from such h●inou● practices, yet the very root of such sins, that is, a disposition unto them, is fo●●d in us also. julian the Apostata both living and dying blasphemed Christ●●●rod and Pontius Pilate and the wicked jews crucified him, and judas 〈◊〉ed him. Men use to say that if Christ were now alive, they would not do● so for all the world. But let us better consider of the matter. The same na●●●●● corruption of heart that was in them, is also in us, we being the children of Adam as well as they: and by the force of this corruption, if Christ were now living on earth, thou wouldst, if like occasion were offered, either do as judas did in betraying him, or as Pilate did, deliver him to be crucified, or as the soldiers, thrust him through with their spears, or as julian, pierce him with all manner of blasphemies, if God withheld his graces from thee, and leave thee to thyself. In a word, let men conceive in mind the most notorious trespass that can be, though they do it not, nor intent to do it, and never do it: yet the matter, beginning, and seed thereof is in themselves. This made jeremy say, jer. 17 ●. The heart of man is deceitful and wicked above all things, who can know it? It is like a huge sea, the banks whereof can not be seen, nor the bottom searched. In common experience we see it come to pass, that men, protestants to day, to morrow papists; of Christians, heretics; now friends, but presently after foes; this day honest and civil men, the next day cruel murderers. Now what is the cause of this difference; surely the hidden corruption of the heart, that will thrust a man forward to any sin when occasion is offered. This point must be remembered and ●ften thought upon. From original sin springeth actual, which is nothing ●ls but the fruit of the corrupt heart, either in thought, word, or deed. Thus much touching man's fall into sin by God's just permission. Now follows the good use which we must make thereof. First by this we learn to acknowledge and bewail our own frailty. For Adam in his innocency being created perfectly righteous, when he was once tempted by the devil, fell away from God: what shall we do then in the like case which are by nature sold under sin, and in ourselves a thousand times weaker than Adam was? Many men there be that mingle themselves with all companies: tell them of the danger thereof, they will presently reply that they have such a strong faith that no bad company can hurt them. But alas, silly people, Satan bewitcheth them, and makes them to believe falsehood to be truth: they know not their miserable estate. If Adam, saith Barnard, had a downfall in Paradise, what shall we do that are cast forth to the dunghill? Let us therefore often come to a serious consideration of our own weakness, and follow withal the practice of David, who being privy to himself touching his own corruption, prayeth to God on this manner, Psal. 80.11. Knit my heart to thee, O Lord, that I may fear thy name. Secondly, we learn hereby absolutely to submit ourselves to the authority of God, and simply to resolve ourselves, that whatsoever he commands is right and just, though the reason of it be not known to us. For Eve condescended to listen to the speech of the serpent, and without any calling she reasoned with it of a most weighty matter, and that in the absence of Adam her head and husband, namely of the truth and glory of God: and hereby was brought to doubt of God's word, and so overturned. Thirdly, if all men by Adam's fall be shut up under damnation, there is no cause why any of us should stand upon his birth, riches, wisdom, learning, or any other such gifts of God: there is nothing in us that is more able to cover our vileness and nakedness, than figtree leaves were able to cover the offence of Adam from God's eyes. We are under the wrath of God by nature, and can not attain to everlasting life of ourselves. Wherefore it doth stand every one of us in hand to abase ourselves under the mighty hand of God, in that we are become by our sins the very basest of all the creatures upon earth, yea utterly to despair in respect of ourselves, and with bleeding hearts to bewail our own cases. There is no danger in this: it is the very way to grace: none can be a lively member of Christ till his conscience condemn him, and make him quite out of heart in respect of himself. And the want of this is the cause why so few perceive any sweetness or comfort in the Gospel: and why it is so little loved and embraced now a days. Lastly, if all mankind be shut up under unbelief, the duty of every man is, to labour in using all good means whereby we may be delivered from this bondage, and to pray to God with David, Ps●l. 52.10. Create in me a ●l●an heart, O God, and renew a right spirit within me. And cry out with Paul, Rom. 7.14. O wretched man that I am, who shall deliver me from this body of death? And we must never be at rest till we have some assurance in conscience that in Christ we have freedom from this bondage, Coloss. 1.13. and can with the Colossians give thanks that we are delivered from the power of darkness, and translated into the kingdom of Christ. This should be the affection of every man, because the spiritual thraldom under sin is of all miseries most loathsome and burdensome. And in this respect the day of death should be unto us most welcome, because it doth unloose us from this miserable estate, in which we do almost nothing but displease God. For this is the greatest grief that can be to such as are indeed the children of God, by their sins to offend their merciful father. As for those which feel not the weight of their natural guiltiness and corruption, but lie slumbering in the security of their own hearts, they are therefore the more miserable, in that being plunged in the gulf of all misery, yet they feel no misery. Thus much of the permission of the fall of man. Now we come to the Covenant of grace. Which is nothing else but a compact made between God & man touching reconciliation and life everlasting by Christ. This covenant was first of all revealed and delivered to our first parents in the garden of Eden, immediately after their fall by God himself, in these words, Gen. 3.15. The seed of the woman shall bruise the serpent's head, and afterward it was continued and renewed with a part of Adam's posterity, as with Abraham, Isaac, jacob, David, etc. but it was most fully revealed & accomplished at the coming of Christ. In the Covenant I will consider two things; the parties reconciled between whom the Covenant is made, and the foundation thereof. The parties are God and man. God is the principal, and he promiseth righteousness and life eternal in Christ: Man again binds himself by God's grace to believe and to rest upon the promise. Here it may be demanded why man is more in the covenant than angels. Ans. The will of God in this point, is not revealed unless it be because angels fell of themselves, not moved by any other: but man did fall by them. Again it may be asked, whether all mankind were ever in the covenant or no? Ans. We can not say that all and every man hath been and now is in the covenant, but only that little part of mankind which in all ages hath been the Church of God, and hath by faith embraced the covenant: as Paul plainly avoucheth, Gal. 3.22. The scripture (saith he) hath concluded all under sin: that the promise of the saith of jesus Christ should be given [not unto all men] but to them that believe. Without faith no man can please God; Heb 11.6. and therefore God makes no covenant of reconciliation without faith. Again since the beginning of the world there hath been always a distinction between man and man. This appears in the very tenor of the words of the covenant made with our first parents, where God saith he will put difference between the seed of the woman and the seed of the serpent: meaning by the seed of the woman, Christ with all the elect whom the father hath given unto him, who shall bruise the serpent's head, and tread Satan under their feet. Rom. 16.20. And by the seed of the serpent he meaneth wicked men that live & die in their sins, as S. john saith, 1. joh. 3.8. Gen 6.3. he that committeth sin is of the devil. And according to this distinction in times following was Abel received into the covenant, and Cain rejected: some were the sons of God in the days of Noah, some the sons of men: In Abraham's family, Ishmael is cast out, and the covenant established in Isaac: Gen. 1●. 21. Rom. 6. jacob is loved, Esau is hated. And this distinction in the families of Abraham, Isaac, and jacob, Paul approveth when he maketh some to be the children of the flesh, and some other the children of the promise. And again, the jews a people of God in the covenant, the Gentiles no people. For Paul makes it a privilege of the jews to have the adoption, and covenants, and the service of God, Rom. 9.3. ● and the promises belonging unto them: whereas he saith of the Ephesians that they were alients from the common wealth of Israel, Eph. 2.12. and were strangers from the covenants of promise, and had no hope, and were without Christ and without God in the world. And the same may be said of the whole body of the Gentiles excepting here and there a man, who were converted and became Proselytes. And this is manifest in that they wanted the word and the Sacraments, & teachers. And this saying of the prophet Ose, ●om. 9TH. I will call them my people which were not my people: and her beloved which was not beloved, is alleged by Paul to prove the calling of the Gentiles. Some do allege to the contrary, that when the covenant was made with our first parents, it was also in them made with all mankind, not one man excepted: & that the distinction and difference between man and man ariseth of their unbelief and contempt of the covenant afterward. Ans. Indeed in the estate of Innocency Adam by creation received grace for himself and his posterity: and in his fall he transgressed not only for himself but for all his posterity: but in receiving of the covenant of grace it cannot be proved that he received it for himself and for all mankind: nay the distinction between the seed of the woman and the seed of the serpent, mentioned in the very first giving of the covenant, shows the contrary: for, if after the fall, all and every part of mankind were received into the covenant: then all men without restraint should be the seed of the woman, bruising the serpent's head, and the serpent should have no seed at all. And again, all men can not be charged with unbelief and contempt in respect of the evangelical covenant, but only such persons as have known it, or at the least heard of it. And therefore sundry heads of the nations may be charged with unbelief, as Cain, Cham, japhet, Ammon, Moab, Ishmael, Esau, Madian, for they being near to the fathers heard the promises concerning Christ, offered sacrifices, and observed external rites of the Church, but afterward fell away from the sincere worship of the true God to idolatry and all manner of wickedness, and became enemies of God and his people. But we plainly deny, that there was or could be the like unbelief and contempt of God's grace in their posterity, which for the most part never so much as heard of any covenant: their ancetours endeavouring always to bury and extinguish the memory of that which they hated. It is objected again, that the covenant was made with Abraham and with all mankind after him, Gen. 18.22. Because, saith the Lord, thou hast obeyed my voice, in thy seed shall all the nations of the earth be blessed. Ans. Paul gives a double answer, first that the place must be understood of many nations: secondly that it must be understood not of all nations in all ages, but of all nations of the last age of the world. For, saith he, Gal. 3.8. the scripture foreseeing that God would justify the Gentiles through faith, preached before the gospel unto Abraham, saying, in the shall all thee nations be blessed. Well, to conclude this point, in the making of the covenant there must be a mutual consent of the parties on both sides, and beside the promise on God's part, there m●st be also a restipulation on man's part; otherwise the covenant is not made. No●e then, it must needs follow that all unbelievers contemning grace offered in Christ are out of the covenant; as also such as never heard of it, for where there is no knowledge, there is no consent: and before the coming of C●●ist● the greatest part of the world never knew the Messias, nor heard of the covenant, as Paul saith to the learned Athenians, Act. 17● 30. the time of this ignorance God regarded not; but now he admonisheth all men every where to repent. The foundation and ground work of the covenant is Christ jesus the Mediator, in whom all the promises of God are yea and amen, and therefore he is called the angel of the conenant, Malac. 3.1. Isa. 49.8. and the covenant of the people to be made with all nations in the last age. Now than that we may proceed at large to open the substance of the covenant, we are in the next place to come to that part of the creed which concerns the second person in Trinity, set down in these words, And in jesus Christ his only son, etc. from which words to the very end of the Creed, such points only are laid down as do notably unfold the benefits and the matter of the covenant. Now the second person is described to us by three things; first, his titles; secondly, his incarnation; thirdly, his twofold estate. His titles are in number four. I. jesus. II. Christ. III. his only son. FOUR our Lord. His incarnation and his twofold estate are set down afterward. To come to his titles, the first is jesus, to which if we add the clause, I believe, on this manner, I believe in jesus etc. the article which we now have in hand will appear to be most excellent; because it hath most notable promises annexed to it. When Peter confessed Christ to be the son of the living God, he answered, Math. 16.16. 1. joh. 4.15. upon this rock will I build my church, and the gates of hell shall not prevail against it. And again, He that confesseth that Christ is the son of God, God dwelleth in him, and he in God. And again, Act. 10.43. To him give all the prophet's witness that through his name all that believe in him shall receive remission of sins. Paul saith, Act. 16.31. Believe in the Lord jesus and thou shalt be saved and all thy household. Thus than the confession in which we acknowledge that we believe in jesus Christ, hath a promise of fellowship with God and of life everlasting. But it may be objected, 1. joh. 4.2. that every spirit (as S. john saith) which confesseth that jesus Christ is come in the flesh is of God. Now the devil and all his angels and unbelievers do thus much: therefore why may not they also have the benefit of this confession. Ans. By spirit in that place is neither meant angels nor men, nor any creature, but the doctrine which teacheth that jesus Christ is come in the flesh; & it is of God because it is holy and divine and hath God to be the author of it. As for the devil and his angels they can indeed confess that Christ the son of God was made man, and a wicked man may teach the same; but unto the confession whereunto is annexed a promise of eternal life, is required true faith, whereby we do not only know and acknowledge this or that to be true in Christ, but also rest upon him: which neither Satan nor wicked men can do. And therefore by this confession the Church of God is distinguished from all other companies of men in the world which believeth not; as paynims, heretics, Atheists, turks, jews, & all other infidels. This name jesus, Math. 1 21. Luk. 1.31. was given to the son of God by the father, and brought from heaven by an angel unto joseph and Marie: and on the day when he was to be circumcised, as the manner was, this name was given unto him by his parent●● as they were commanded from the Lord by the Angel Gabriel. And therefore the name was not given by chance, or by the alone will of the parents, but by the most wise appointment of God himself. The name in Hebrew is jehosova, and it is changed by the Grecians into jesus which signifieth a Saviour. And it may be called the proper name of Christ, signifying his office and both his natures, because he is both a perfect and absolute Saviour, as also the alone Saviour of man, because the work of salvation is wholly and only wrought by him, and no part thereof is reserved to any creature in heaven or in earth. As Peter saith, Act. 4.11. For among men there is no other name given under heaven whereby we may be saved but by the name of jesus, And the author to the Hebrues saith, Heb. 7.25. That he is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. If any shall object, that the promises of salvation are made to them which keep the commandments: the answer is, that the law of God doth exact most absolute and perfect obedience, which can be found in no man but in Christ, who never sinned and therefore it is not given unto us now that we might by ourselves fulfil it, and work out our own salvation, but that being condemned by it, we might wholly depend on Christ for eternal life. 1. Tim. 4.8. If any further allege, that such as walk according to the commandments of God, though their obedience be imperfect, yet they have the promises of this life and of the life to come. The answer is, that they have so indeed, yet not for their works, but according to their works which are the fruits of their faith, whereby they are joined to Christ, for whose merits only they stand righteous and are acceptable before God. And whereas it is said by Peter, 1. Pet. 3.21. that baptism saveth us, his meaning is not to signify that there is any virtue in the water to wash away our sins and to sanctify us, but that it serves visibly to represent and confirm unto us the inward washing of our souls by the blood of Christ. It may further be said, that others have been saviours beside Christ as josuah the son of Nun, who for that cause is called by the same name with Christ. Heb. 4.8. Ans. josua after the death of Moses was appointed by God to be a guide to the children of Israel, which might defend them from their enemies and bring them to the land of Canaan: but this deliverance was only temporal, and that only of one people. Now the Son of God is called jesus, not because he delivereth the people of the jews only, or because he saveth the bodies of men only, but because he saveth both body and soul, not only of the jews but also of the Gentiles, from hell, death, and damnation. And whereas Prophets and ministers of the word are called saviours; it is because they are the instruments of God to publish the doctrine of salvation which is powerful in men's hearts, Obed. v. ●1. 1. Tim. 4. ●6. not by any virtue of theirs, but only by the operation of the spirit of Christ. Lastly, it may be objected that the father and the holy Ghost are saviours, and therefore not only the son. Ans. True it is, that in the work of salvation all the three persons must be joined together, and in no wise to be severed: the Father saveth, the Son saveth, the holy Ghost saveth: yet must we distinguish them in the manner of saving: the father saveth by the Son; the Son saveth by paying the ransom and price of our salvation; the holy Ghost saveth by a particular applying of the ransom unto men. Now therefore whereas the son pays the price of our redemption and not the Father or the Holy Ghost, therefore in this special respect he is called in Scriptures and entitled by the name of jesus, and none but he. By this which hath been said, the Papists are faulty two ways. First, that they give too much to the name of jesus: for they write in plain terms, Thyrrh. de daemon. thes. 567. 569. that the bare name itself being used hath great power and doth drive away devils, though the parties that use it be void of good affection: whereas indeed it hath no more virtue than other titles of God or Christ. Secondly, they are faulty that they give too little to the thing signified. For Christ must either be our alone and whole Saviour or no Saviour. Now they make him but half a Saviour, and they join others with him as partners in the work of salvation, when they teach, that with Christ's merits must be joined our works of grace in the matter of justification, and with Christ's satisfaction for the wrath of God, our satisfaction for the temporal punishment; and when they add to Christ's intercession the intercession and patronage of Saints, especially of the Virgin Marie, whom they call the Queen of heaven, Officium E. Mariae reform. à Pio 5. pontiff. the mother of mercy, withal requesting her, that by the authority of a mother she would command her son. If this doctrine of theirs may stand, Christ can not be the only Saviour of mankind, but every man in part shall be jesus to himself. But let us go on yet further to search the special reason of the name, which is notably set down by the Angel. Math. 1.21. Thou shalt (saith he) call his name jesus, for he shall save his people from their sins. In which words we may consider three points, I. Whom the Son of God shall save. II. By what? III. From what? For the first, he shall save his people, that is, the elect of the jews and Gentiles: and therefore he is called the Saviour of his body. Eph 5.23. We must not here imagine that Christ is a Saviour of all and every man. For if that were true, than Christ should make satisfaction to God's justice for all and every man's sins: and God's justice being fully satisfied he could not in justice condemn any man: nay, all men should be blessed because satisfaction for sin and the pardon of sin depend one upon an other inseparably. Again, if Christ be an effectual Saviour of all and every particular man, why is any man condemned? It will be said, because they will not believe; Actus primae causae ordinat actum secund● causae. belike than man's will must overrule God's will, whereas the common rule of divines is, that the first cause ordereth the second. The means of salvation by Christ are two: his merit, and his efficacy. His merit, in that by his obedience to the law and by his passion, he made a satisfaction for our sins, freed us from death, and reconciled us unto God. Some may object, that the obedience and the passion of Christ being long ago ended, can not be able to save us now: because that which he did 1500. years ago may seem to be vanished and come to nothing at this day. Ans. If Christ's obedience be considered as an action, and his passion as a bare suffering, they are both ended long ago: yet the value and price of them before God is everlasting: as in Adam's fall the action of eating the forbidden fruit is ended, but the guilt of his transgression goes over all mankind, and continues still even to this hour, and shall do to the end of the world in those which shall be borne hereafter. The efficacy of Christ is, in that he gives his spirit to mortify the corruption of our natures, that we may die unto sin and live to righteousness, and have true comfort in terrors of conscience and in the pangs of death. The evils from which we are saved are our own sins, in that Christ freeth us from the guilt and the punishment and fault of them all, when we believe. Thus much for the meaning of this title jesus. Now follow the uses which arise of it. First of all, whereas we are taught to make confession that the sonn● of God is jesus, that is, a Saviour; hence it must needs follow that we are lost in ourselves. And indeed before we can truly acknowledge that Christ is our Saviour, this confession must needs go before, that we are in truth, and therewithal do feel ourselves to be miserable sinners under the wrath of God, utterly lost in regard of ourselves: for Christ came to save that which was lost. Mat. 18.11. And when he talked with the woman of Cannon, he checked her & said, he was not sent, Mat. 15.24. but to the lost sheep of the house of Israel. Christ jesus came to pour oil into our wounds: Christ came to set them at liberty which are in prison: and to place them in freedom that are in bondage. Now a man cannot pour oil into a wound, before there be a wound, or before it be opened and we feel the smart of it. And how can we be set at liberty by Christ, except we feel ourselves to be in bondage, under hell, death, and damnation? When the Disciples of Christ were upon the sea in a great tempest, they cried, Master, save us, we perish. Mat. 8.25. So no man can heartily say, I believe jesus Christ to be my Saviour, before he feel, that in himself he is utterly lost and cast away without his help. But after that we perceive ourselves to be in danger and to be overwhelmed in the sea of the wrath of God, than we cry out with the disciples, Lord jesus save us, we perish. Many protestants in these days hold Christ to be their Saviour, but it is only formably from the teeth outward, and no further: for they were never touched with the sense of their spiritual misery that they might say with Daniel, Shame and confusion belongeth unto us: and with the Publican, I am a sinner, Lord be merciful to me. And therefore the conclusion is this, that if we will have Christ to be our Saviour, we must first believe that in ourselves we are utterly lost; and so must that place be understood where Christ saith, he is not sent, but to the lost sheep of the house of Israel, that is, to those which in their own sense and feeling are lost in themselves. Secondly, if Christ be a Saviour, than we must acknowledge him to be so. But how shall we do this? I answer, Thus: A man is taken to be a skilful Physician by this, that many patients come unto him, and seek for help at his hands. And so should it be with Christ. But alas, the case is otherwise. Every man can talk of Christ, but few acknowledge him to be a Saviour, by seeking to him for their salvation, because they judge themselves righteous, and feel not themselves to stand in need of the help of Christ. Nay which is more, If a man be known that can cure strange diseases, men will seek to him by sea and land, and sell both goods and lands to get help at his hands. Even so, if men were persuaded that Christ were a perfect Saviour, and that they were sick and utterly unable to be saved without him, they would never rest nor be in quiet but seek unto him for his help, and cry with David, O Lord, say unto my soul that thou art my salvation. Psal. ●5. 3. The woman that was diseased with an issue of blood, came behind our Saviour Christ, and when she had but touched him, Mat. 9.20. she was healed. In the same manner, if we shall seek to come to Christ, and do but touch his precious body and blood by the hand of faith, the issues & the bleeding wounds of our souls shall be dried up. When a man that had been sick eight and thirty years was come to the pool of Bethesda, he was feign to lie there uncured; joh. 5.7. because when the angel troubled the water evermore some stepped before him: but if we will seek to Christ for the salvation of our souls, no man shall prevent us or step before us. And if we find ourselves to be so laden with the burden of our sins that we can not draw near unto him, let us then do as the palsy man did: Mark. 2.4. he got four men to carry him on their shoulders to the place where Christ was: and when they could not by reason of the press of people enter into the house, they opened the roof and let him down in his bed by cords to Christ, that he might be healed. And so let us use the help of such as be godly, that by their instructions and consolations they may as it were put to their shoulders, and by their prayers as with cords bring us to Christ, that we may receive eternal salvation, being otherwise dead in sin and subject to damnation. Lastly, whereas joseph and Marie gave this name not at their own pleasure, but at the appointment of God himself; this ministers a good instruction to all parents touching the naming of their children when they are baptized, that they are with care and deliberation to give convenient names unto them, which may put them in mind of duties either to God or men. This is worthy of our observation, for many care not how they name their children, yea it is at this day and ever hath been, that some give such names to them, as that at the very rehearsing thereof laughter ensueth. But this ought not to be so; for the name is given unto children at the time of their baptism in the presence of God, of his Church, and angels, even then when they are to be entered into the Church of God and that in the name of the Father, the Son, and the holy ghost: therefore though we do not place religion in titles, or names, yet nevertheless a wise & godly choice in this matter is to be had, that the names imposed may be in stead of instructions and admonitions to the parties named: and for this cause in the old Testament names were given either by prophetical instinct, or according to the event of things which came to pass about the time of the birth of children, Luk. 1.5.9. or they were borrowed from the holy ancetours, to put the posterity in mind to follow their steps. And thus much of the duties: Now follow the consolations that God's Church & people reap from this, that the son of god is our Saviour. When as all mankind was included under sin and condemnation, than the Lord had mercy upon us and gave unto man the covenant of grace in which he promised that his own son should be our redeemer. This is a great and unspeakable comfort, as may appear in that the angels so greatly rejoiced herein when Christ was born, Behold, say they, I bring you tidings of great joy that shall be to all the people, Luk. 2.10.11. that is, that unto you is borne in the city of David a Saviour which is Christ the lord. Now if they rejoice thus exceedingly at Christ's birth, who was not their Saviour, because they stood not in need to be redeemed: then much more ought the Church of God to rejoice herein whom it doth principally concern: and no marvel: for if we had wanted this blessed Saviour, it had been better to have been a bruit beast or any other creature than a man; for the death of a beast is the end of his woe, but the death of a man without a Saviour is the beginning of endless misery. Satan and his angels are fallen and have no Saviour, but when man was fallen, God of his mercy dealt not so with him, but gave his own son to restore him to a better estate, whereas he might as justly have damned all men for the fall of our first parents, as he did the wicked angels for theirs; for God is not bound to any creature: behold then a matter of unspeakable joy: let us therefore receive and embrace Christ our Saviour, fly to him for the pardon of all sins, and praise his name therefore. Now we come to the second title of the son of God, whereby he is termed Christ: which title is as it were the surname of the second person as some do think: yet according to the opinion of some others it is no name at all, but only a mere appellation, as when in the like case a particular man is called a Duke or a King. Tertul. contra ●ra●eam. Dan. 9.25. It is all one with Messiah in Hebrew wherewith the redeemer was named in the old Testament, and both signify anointed. Among the jews before the coming of Christ three estates or orders of men were anointed with oil: First of all Kings, as Saul, David, and the rest of the Kings of juda. Secondly, the priests that served in the Tabernacle and Temple before the Lord when they were ordained, and as it were, installed into the priesthood, were anointed with oil, as first of all Aaron and his sons, but afterward the high priests alone. Thirdly Prophets were thus anointed, as Elisha. Now this legal anointing was a type and figure of the anointing of Christ: which was not with bodily oil, but by the spirit, and it was more excellent than all other anointings were. For David saith, he was anointed with the oil of gladness above all his fellows, ●sal. ●5. 7. signifying, that neither king, priest, nor prophet, was ever anointed in the same manner as he was. Christ's anointing is according to both his natures; for in what nature ●e is a Mediator, in the same he is anointed: but according to both his natures jointly he is a Mediator: the godhead is no mediator without the manhood, nor the manhood without the godhead: and therefore his anointing extends itself both to his godhead and to his manhood. Christ's anointing hath two parts, both of them figured by the anointing of the jews. The first is his consecration whereby he was set apart to do the office of a Mediator between God and man: and therefore to be a king, a priest, a prophet: a king, to gather and withal to govern his Church and people: a priest, to make satisfaction and intercession for the sins of the elect: a prophet, to reveal and teach his people the will of God his father. And though it be true that Christ is set apart to the work of mediation as he is mediator or as he is man: yet as he is God he doth design and set himself apart to the same work. For to design the mediator is a common action of the three persons, the father, the sonne● and the holy ghost: and yet considering the father is first in order, and therefore hath the beginning of the action; for this cause he is said especially to design, as when S. john saith; Him hath God the father sealed. joh. 6.17. The second part of Christ's anointing is the pouring out of the fullness of the spirit or grace into the manhood of Christ: Isai 61.1. and it was particularly figured by the holy oil. For first, that oil had no man but God alone to be the author of it: so the most excellent and unspeakable graces of the manhood of Christ have their beginning from the godhead of Christ. Again, though the same oil was most precious, Exod. 30. yet was it compounded of earthly substances, as myrrh, calamus, and Casia, and such like, to signify, that the spiritual oil of grace whereof the manhood of Christ was as it were, a vessel or storehouse, did not consist of the essential properties of the godhead, as Eutiches and his followers in these days imagine, but in certain created gifts and qualities placed in his humane nature: otherwise we should not have any participation of them. Thirdly, the sweet savour of the holy oil figured, that the riches of all grace with the effect thereof in the obedience of Christ, doth take away the noisome sent of our loathsome sins from the nosthrilles of God, and withal doth make our persons and all our actions acceptable unto him as a sweet perfume, as Paul saith, 2. Cor. 2.16, we are unto God the sweet savour of Christ, etc. And Christ's death is for this cause termed a sacrifice of sweet smelling savour. And we must further understand that the●e gifts of Christ's manhood are not conferred in a small scantling or measure; for john saith, joh. 3.34. God giveth the spirit not by measure; because the graces which are in Christ are far more both in number and degree, than all men or angels have or shall have: though the good angels and the saints of God in heaven are very excellent creatures stored with manifold graces and gifts of God. For this cause Christ is called the head of man; 1 Cor. 11.4. because he is every way the most principal and glorious man that ever was. Yet for all this are not the gifts of Christ's manhood infinite any way; because it is a creature and finite in nature, and therefore not capable of that which is infinite. By Christ's anointing the people of God reap great benefit & comfort, because they are to be partakers thereof. For this cause the oil wherewith he was anointed is called the oil of gladness, Psal. 45●7. because the sweet savour of it gladdeth the hearts of all his members, and brings the peace of God which passeth all understanding. Psal. 133. ●. The holy oil poured upon Aaron's head came down to his beard, and to the very skirts of his garments: and it signified that the spiritual oil of grace was first of all poured upon our head Christ jesus, & from thence consequently derived to all his members, that by that means he might be not only anointed himself, but also our annointer. Now the benefits which we receive by his anointing are two. The first is, that all the elect when they are called to the profession of the Gospel of Christ, are in and by him set apart and made spiritual kings, priests, and prophets, as S. john saith, Apoc. ●6. He hath made us kings and priests unto his father. And S. Peter out of joel, Act. 2. 17●. I will pour (saith the Lord) my spirit upon all flesh, and your sons and daughters shall prophesy. The second benefit it, that all the faithful receive the same oil, that is, the same spirit of God in some little & convenient measure which he received above measure, as Saint john saithe 1. joh. ●. 27. Psal. 100L. 15●. The anointing which ye have received of him dwelleth in you and teacheth you all things: where by anointing is meant the holy Ghost. And hence it is, that men are called Christians of the name of Christ, that is, anointed with the same oil wherewith Christ was anointed. And the holy oil might not be given to a stranger, to signify, that to have the spirit of Christ, and to be guided by it, is peculiar to them that are Christ's. Exod. 30.33. Now then let us all lay these things to our hearts, and extol the unspeakable goodness of God that hath advanced us to the dignity of kings, priests, prophets, before him, and hath given us his spirit unto us to enable us to be so indeed. Now follow the duties which are to be learned hence. And first, whereas all Christians receive anointing from the holy one Christ jesus, 1. joh. 2.20. Dan. 9.24. to become prophets in a sort, we must do our endeavours, that the word of God may dwell plentifully in us, joh. 5.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and for that cause we must search the Scriptures, even as hunters seek for the game, and as men seek for gold in the very mines of the earth. There is nothing more unbeseeming a man, then gross ignorance a Christian. Hebr. 5.12. Therefore the author of the epistle to the Hebrews reproves them, that whereas for the time they ought to have been teachers, they had need again to be taught the first principles of the word of God. Again, that portion of knowledge which we have received of God is further to be applied to the benefit and good of others: this is that most precious balm that on our parts should never be wanting to the heads of men. Psal. 141.5. And here every man that is set over others must remember within the compass of his calling and charge to instruct those that be under him so far forth as possibly he can. Governors of families must teach their children and servants and their whole household the doctrine of true religion, that they may know the true God and walk in all his ways in doing righteousness & judgement. If householders would make conscience of this their duty, and in some sort and measure prepare their families against they come to the public congregation, the ministers of the Gospel with greater comfort and far mor● ease should perform their duty: and see far more fruit of their ministery then now they do. But whereas they neglect their duty, falsely persuading themselves that it doth not belong to them at all to instruct others; it is the cause of ignorance both in towns and families, in masters themselves, in servants and children and all. Lastly, by this we are admonished to take all occasions that possibly can be offered, mutually to edify each other in knowledge, Is●. ●. 3. saying among ourselves (as it was foretold of these times) Come, let us go up to the mountain of the Lord to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths: and withal, we should confirm each others, as Christ saith to Peter, 1. Pet. 2.5. When thou art converted confirm thy brethren; and be ready at all times to render an account of our faith and religion even before our enemies when we are justly called so to do. Secondly, because we are set apart in Christ, to become spiritual priests unto God, we must therefore offer spiritual sacrifices acceptable unto him: and they be in number seven. The first is an affiance whereby we rest upon God, as David saith, ●sa●. 4.5. Offer the sacrifice of righteousness and trust in the Lord. The second is wholly to subject ourselves to the ministery of the Gospel, that we may be changed and converted by it, as Paul saith, Rom. 15.16. That he ministereth the Gospel to the Gentiles, that the offering up of them might be acceptable, being sanctified by the holy Ghost. The third is, all manner of prayers and supplications made unto God. Let my prayer, saith David, Psal. 141.2. be directed in thy sight as incense, and the lifting up of mine hands as an evening sacrifice. The fourth is praising and thanksgiving unto God. Heb. 13.15. Let us by him offer the sacrifice of praise always to God, that is, the fruit of the lips which confess his name. And in the Revelation the golden vials full of odours are the prayers of the Saints. Rev. 5.8. The fifth is the relief of our poor brethren according to our ability, as Paul saith, ●hil. 4.18. I was even filled after that I had received of Epaphroditus that which came from you, an odour that smelleth sweet, a sacrifice pleasant and acceptable to God. The sixth is the denial of ourselves with a contrite and broken heart. The seventh is, Psal. 51.19. to resign ourselves, bodies, and souls wholly to the service of God: Rom. 6.13. Set yourselves (saith Paul) to God, as they that are alive from the dead: and your members as weapons of righteousness unto God. In which words he alludes to the manner of the old Testament: when a man offered any sacrifice for himself, he brought the beast into the temple or tabernacle and set it before the altar, in token that he did resign it unto God: and so we for our parts must not give our bodies & souls to become the instruments of sin and satan, but we must have them always in read●nesse, freely presenting them unto God that he may have the whole disposition of them according to his good pleasure, to the honour and glory of his name. Again, in the whole burnt offering all was consumed and turned to smoke, no man having benefit of it, to signify, that we must give ourselves not in part but wholly to the service of God, even to death if need be. If this be so, miserable is the practice of such that give up their bodies and souls to live in licentious wantonness, in the pleasures of their beastly sins, in idleness. For they offer themselves a sacrifice, not to God but to the devil. Thirdly, considering we are anointed to be spiritual kings even in this life, we must walk worthy so great a calling. That this may be so, first of all such as are governors set over others, must rule not according to their wills and pleasures, but in the Lord: withal, doing homage to their head and king Christ jesus himself. Secondly, we must every one of us rule and bear sway even as kings over our own thoughts, wills, affections, overmastering them as much as we possibly can by God's word and spirit: withal, maintaining and proclaiming continual war against our corrupt natures, the devil, and the world. And truly he which can bear rule over his own heart, is a right king indeed: and having received some measure of grace to reign over himself in this life, he shall reign for ever with Christ in the life to come. As for such as are carried away with the swinge of their corruptions, having blindness and ignorance to reign in their minds, rebellion in their wills and affections, looseness in their whole lives, they may carry the outward form and show of Christians as long as they will, but indeed they are no spiritual kings but very bondmen: the strong man Satan keeps as yet the hold of their hearts, and as Lord and king holds up his sceptre there. Lastly, seeing Christ is anointed with the most precious balm that ever was, and that for our sakes, he must be sweet and savoury unto us, and all other things must be as unsavoury dross and dung in regard of him. We must in this case endeavour to say as the spouse of Christ doth: Cant. 1.2. Because of the savour of the good ointments, thy name is an ointment poured out: therefore the virgins love thee. Isai 11.3. O that we could savour in the fear of God, that we might feel how all his garments smell of myrrh, aloes, and cassia, coming forth of his ivory palaces unto us. Psal. 45.8. And because the holy ointment of Christ is poured forth upon all his members to make them savoury and sweet in the presence of God, let us make conscience of all manner of sin, least by the poison and stink thereof we infect not only ourselves, but all the creatures of God which we use, yea heaven and earth itself. It stands not with equity that after we have been embalmed and sweetened by the precious merits of Christ that we should make ourselves twofooted swine, to return to the mire of our old sins. The coupling and combining of these two former titles together, contains the principal question of the whole Bible, which is, whether jesus the son of Marie be Christ or no; as S. john saith, These things are written, that ye might believe that jesus is the Christ the Son of God, and that in believing ye might have life everlasting. joh. 20.31. This conclusion was denied by the jews, but avouched and confirmed both by Christ and by his Apostles; and their principal argument was framed thus. A●t. 18.5. He which hath the true notes of Christ is the Messias or Christ indeed: but jesus the Son of Marie hath the true notes of Christ: therefore jesus is Christ. The proposition is opened at large in the prophecies of the old testament: the assumption is confirmed in the writings of the new testament: and the principal reasons of the confirmation are couched in the articles which concern the second person. The conclusion follows, and is set down as I have said, in the knitting together of the titles, jesus and Christ. Thus much of the second title: now follows the third, his only Son: that is, the only Son of the first person the Father. In this title we must consider two things: the first, that he is the Son of God: the second, that he is the only Son of God. Touching the first, Christ is called the Son of God, because he was begotten of the Father. Now for the opening of this eternal generation, we must consider three points: the thing begotten, the manner of begetting, & the time. For the thing itself, it is Christ; who must be considered two ways, as he is a son, & as he is God. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As he is a son, he is not of himself, but the son of the father begotten of him: nevertheless as he is God, he is of himself neither begotten nor proceeding; for the essence or godhead of the father is of itself without all beginning: but the Godhead of the son is one and the same with the godhead of the father: because by what Godhead the father is God, by the same and no other the son is God: therefore the son, as he is God, he is God of himself without beginning even as the father. Whereupon it follows, that the son is begotten of the father as he is a son, but not as he is God. The manner of this generation is this. The son is begotten of the substance of the father not by any flux, as when water is derived from the head of the spring to the channel: nor by decision, as when a thing is cut in pieces: nor by propagation, as when a grift is transplanted into a new stock: but by an unspeakable communication of the whole essence or Godhead from the father to the son; in receiving whereof the son doth no more diminish the majesty or godhead of the father, than the light of one candle doth the light of the other from which it is taken. Whereupon the Council of Nicene hath said well, that the son is of the father as light of light not proceeding but begotten. The time of this generation hath neither beginning, middle, or end: and therefore it is eternal before all worlds: and it is a thing to be wondered at, that the father begetting and the son begotten are coeternal, and therefore equal in time. Prov. 8.24. Wisdom in the Proverbs (which with one consent of all Divines is said to be Christ) affirmeth that she was before the world was created, that is, from eternity: for before the world was made there was nothing but eternity. But it may be alleged to the contrary, that the saying of the father, This day have I begotten thee, Isal 2.7. Act. 13.30,33. is expounded by Paul of the time of Christ's resurrection. Ans. We must distinguish between generation itself, and the manifestation of it: and of the second must the place be understood, which was indeed accomplished at the time of Christ's resurrection in which he was mightily declared to be the son of God, Rome 1.4. and though this be so, yet the generation itself may be eternal. If any man allege further that the person which begetteth must needs go before the person begotten, the answer is, that there is a double priority; one of order, the other of time: now in the generation of creatures there is priority both of order and time; but in the generation of the second person in trinity there is priority of order alone: the father being first, the son second, without priority of time: because they both in that respect are equal, and neither is before or after other: because the being or subsisting of the persons is not measured by time. Hence it followeth necessarily, that jesus Christ is true God: and the whole tenor of the Scriptures confirm it sufficiently: I. He is made equal to God the father, Phil. 2 6. job. 16 15. Num. 14 2●,27 1. ●or. 10.9. Psal. 102.15. with joh. 1.3. who being in the form of God thought it no robbery to be equal with God: again, All things that the father hath are mine. The children of Israel are said to have tempted jehovah: and Paul saith, that he whom they tempted was Christ. jehovah founded the earth, and the same is said of Christ. II. Christ the son of God is by name called God: jesus Christ is very God and life eternal. 1. ●ob. 5.20. III. The properties of the godhead are ascribed unto him. He is eternal, because he was then when there was no creature. joh 1.1. and 8.58. In the beginning was the Word: and, before Abraham was I am. He is omnipresent, Where two or three are gathered together in my name, ●here am I in the midst amongst them. Math. 18.20. & 26 Lastly he is omnipotent, joh. 5.17. What soever things the father doth, the same doth the son also. IV. The works of creation and preservation are as well ascribed to the son as to the father. By him the father made the world, and he beareth up all things by his mighty power: and miracles, which are works either above or against the order of nature peculiar to God, were done by Christ. V. Divine worship is given to him: for he is adored, invocated, and believed in, as God the father. Phil. 2.10. To him is given a name, at which every knee doth bow, of things in heaven, and things in earth, and things under the earth. As for the reasons which be alleged to the contrary, they are of no moment. I. Object. The word of God can not be God: the son is the word of the father: therefore he is not God. Answ. The word is taken two ways: first for a sounding word standing of letters and syllables uttered either by God or by the creatures: now on this manner Christ is not the word of God. Secondly there is a substantial word, which is of the substance of him whose word it is. And thus Christ is the word of God the father. And he is so termed, I. in respect of the father: for as reason and speech hath his beginning from the mind without any passion in the mind, so hath he beginning from the father. And as the speech is in the mind and the mind in the speech, so the father is in the son, and the son in the father. II. In respect of all creatures. The father doth all things by the son; joh. 1.1. He●. 1.3. job. 5.25. 2. ●or. 13.3. joh. 17. by whose powerful word the world was made, is now preserved and shall be abolished. III. In respect of the Church. For the father by him speaks unto us both in the outward ministery of the word, and by the inward operation of the spirit: and again we by him speak to the father. II. It may be objected thus, God hath no beginning from any other; Christ hath beginning from the father: therefore he is not God. Answ. Christ must be considered both in regard of his godhead and in regard of his person: in regard of his godhead he came not of any but is of himself, as well as the father is: yet in regard of his person he is from the father, who is a beginning to the rest of the persons, 〈…〉 both in respect of order (for the Scripture saith not; the holy Ghost, the Son, the Father: but the Father, the Son, the holy Ghost) as also in respect of the communication of the Godhead. And whereas it is said that God is of himself, if the name of God, be taken for the Godhead itself absolutely considered, it is true: but if it be taken for any particular person in the godhead, it is false. III. Ob. None is greater than God: but the father is greater than Christ, for so he saith, joh. 14. the father is greater than I Ans. Christ there speaks of himself as he was a man abased in the form of a servant: in which respect he is less than the father, who never was incarnate and abased in our nature. And though Christ in respect of his nature assumed be inferior to the father, yet doth it not hinder but that he may be equal to him, as he is the second person in trinity, or as he is God by one and the same Godhead with the father. IV. Object. He that is made of God, this or that, is not God: but Christ is made God, as Paul saith, ●. Cor. 1.30. Christ is made unto us wisdom, righteousness, etc. Answ. Christ is said to be made, not because there was any beginning of his godhead, or any change or alteration in his person: but because in the eternal counsel of the father, he was set apart before all times to execute the office of a Mediator, and was withal in time called, and as it were consecrated and ordained thereunto in his baptism: he is made therefore in respect of his office, but not in respect of his person, or nature. V. Object. God hath no head, Christ hath an head, as Paul saith, 1. Cor. 11.3. God is Christ's head. Answ. God, that is, the father, is head of Christ, not as he is God simply, but as he is God incarnate, or made manifest in the flesh, and in respect of the office to which he willingly abased himself. VI Object. He which gives up his kingdom is not God, Christ gives up his kingdom. Then, saith Paul, ●. Cor. 15.24. shall be the end, when he hath delivered up the kingdom to God even the father. Answ. Christ is king two ways, as he is God, and as he is Mediator: as he is God, he reigns eternally with the Father and the holy Ghost: but as he is Mediator, in the end of the world when all the company of the Elect are gathered, his kingdom shall cease not simply but in respect of the outward manner of administration: for the execution of civil and ecclesiastical functions shall cease. And whereas in the same place, vers. 28. it is said that Christ shall be subject unto God eternally after the end, it must be understood partly in regard of the assumed manhood, partly in respect of his mystical body the Church most nearly joined unto him in heaven. Rome 8.29. Col. 1. 1●. VII. Object. The first borne of every creature, and of many brethren, is a creature and not God: but Christ is the first borne of every creature, and of many brethren. Answ. He is called the first borne by resemblance or allusion to the first borne in the old testament: Gen. 49.3. Deut. 2●. 17. for as they were principal heirs having double portions allowed them; and the chief or governors of the family: so Christ is made heir of the world, and the head of God's family which is his church elected and adopted in him. And again he is called the first borne of every creature, because he was begotten of the substance of his father before any creature was made, and therefore it is not here said that he was first created, but first begotten. By the reasons which have been alleged, as also by the insufficiency of the contrary arguments, it is more than manifest against all heretics that Christ is very God. Yet to stop the mouths of all Atheists, and to satisfy all wavering and doubting minds, I will add one reason further. The Gospel of Saint john was chiefly penned for this end, to prove the deity of Christ: & among other arguments alleged; this is one, that Christ gave a resolute and a constant testimony of himself, that he was the son of God, and very God. Now if any man shall say, that sundry persons since the beginning of the world have taken upon them and that falsely, to be gods: I answer, that never any creature took this title and honour upon him to be called God, but the fearful judgements of God were upon him for it. In the estate of man's innocency the devil told our first parents that by eating the fruit of the tree of knowledge of good and evil, they should be as gods knowing good and evil: now, they believed him, and affected divine honour, but what came of it? surely Adam with all his posterity is shut up for this very cause under eternal damnation. Herod likewise arrayed in royal apparel, and sitting on the judgement seat, made an oration to the men of tire and Sidon, who gave a shout, saying, the voice of God, and not of man. Now because he took the glory of God to himself, and did not return it to him to whom it was due, immediately the angel of the Lord smote him. And so, if Christ had been but a mere man, and not very god, as he avouched, undoubtedly the hand of God would have been upon him likewise for his confusion: but when he suffered for us, and bore the punishment due for our sins, he most triumphed. And the judgements of God were upon Herod, Pontius Pilate, Caiphas, and upon all those that were enemies to him, and to his Church afterward, and that partly in life and partly in death. Wherefore considering God cannot abide that his glory should be given to any creature, and seeing for that cause he takes revenge on all those that exalt themselves to be gods, it remains that the testimony which Christ gave of himself that he was God, is unfallibly true, and without all question to be believed of us. And to conclude, I would have all the devils in hell with the cursed order of Lucian's, Porphyrians, and Atheists whatsoever to answer ●his one point, how it could come to pass, that Christ by publishing the doctrine of the Gospel, that is as contrary to man's reason, will, and affections, as water to fire, should win almost the whole world to become his disciples, and to give their lives for him, unless he were God indeed, as he professed himself to be. There be sundry special reasons wherefore it was necessary that Christ should be God. I. There is none which can be a Saviour of body and soul but God. Isa. 4●. 11. I even I am the Lord, and besides me there is no Saviour. And, I am the Lord the God from the land of Egypt, and thou shalt know no God but me: for there is no Saviour beside me. Os● 13.4. II. There must be a proportion between the sin of man and the punishment of sin: now the sin of man in respect of the offence of the majesty of God is infinite, in that he is infinitely displeased with man for the breach of his law: therefore the punishment of sin must be infinite: and hence it followeth, that he which suffereth the punishment being man, must withal be God, that the manhood by the power of the Godhead may be supported, that in suffering it may vanquish death, and make a sufficient satisfaction. III. He that must be a Saviour, must be able first to deliver men from the bondage of their spiritual enemies, namely sin and Satan: secondly to restore the image of God lost by the fall of Adam, and to confer righteousness and life everlasting: thirdly, to defend them from hell, death, damnation, the flesh, the devil, the world: fourthly, to give them full redemption from all their miseries both in body and soul, and to place them in eternal happiness: all which none can do, but he which is very God. IV. It was the pleasure of God, to show his incomprehensible goodness in this, that his grace should not only be equal to our sin, but also by many degrees go beyond it. And therefore the first Adam being but a mere man, the second Adam must be both God and man: that as the second was more excellent than the first, so our comfort might be greater in our redemption by the second, than our misery and discomfort was by the fall of the first. Hitherto we have showed how Christ is the son of God: now let us come to the second point, namely that he is the only son of God. And he is so termed because he is the son of the father, in a special manner, so as nothing can be the son of God as he is. Angels indeed are termed the sons of God, but that is only in respect of their creation: job 1. & all that believe in Christ are sons of God by adoption, being received into the family of God which is his church by the merit of Christ, whereas by nature they were the children of wrath. Christ also as he is man (I say not his manhood which is a nature and no person) is the son of God by the grace of personal union, and not by nature or adoption. Lastly Christ as he is the second person in trinity, th● eternal word of the father, coeternal and consubstantial with him, is also the son of God. But how? neither by creation, nor adoption, nor by the virtue of personal union, but by nature; as he was begotten of the very substance of the father before all world: and therefore he is called the proper and only begotten son of God. joh. ●. 18. ●om 8.32. It may be objected on this manner. If the father beget the son, he doth it either willingly, or against his will: if willingly, them the son is begotten by the free will of the father, and no son by nature. Ans. The father did communicate to the son his whole godhead willingly without constraint, yet not by his will; and therefore he is the Son of the father by nature, not by will. It may be further said, that if Christ be the son of God by nature, as he is the essential word of the father, and by personal union as he is man, then is he not one but two sons. Ans. As he is but one person, so is he but one son: yet not in one but in two respects: two respects make not two things, whereas one and the same thing not altered but still remaining one may admit sundry respects. Thus much of the meaning of the third title: now follow the comforts which may be gathered hence. Whereas Christ jesus is the son of God, it serves as a means to make miserable and wretched sinners that are by nature the children of wrath and damnation, to be the sons of God by adoption: as S. john testifieth. joh. 1.11. Now what a benefit is this to be the child of God, no tongue can express. Christ saith, Blessed are the peacemakers: but why are they blessed? for, saith he, Ma● 5.9. they shall be called the sons of God. Whereby he testifieth that the right of adoption is a most excellent privilege; & not without cause. For he which is the child of God, is spiritually allied to Christ, and to all the Saints and servants of God both in heaven and earth, having his own redeemer for his elder brother, and all his members as his brethren and sisters; yea if we be God's adopted children, we are also heirs, even heirs of God, and heirs annexed with Christ. Rom. 8.17. Well, how great soever this prerogative is, yet few there be that rightly way it & consider of it. Children of noble men & Princes heirs are had in account and reputation of all men, they are the very speech and wonder of the world. But it is a matter of no account to be the son of God and fellow-heire with Christ. The dearest servants of God have been esteemed but as the offscouring of the world. And no marvel, for they which are after the flesh, savour the things of the flesh. Few men have their understandings enlightened to discern of such spiritual things as these are, & therefore are they little or nothing regarded. A blind man never seeing the sun, is not brought to wonder at it: and earthly minded men neither seeing nor feeling what an excellent thing it is to be the child of God, cannot be brought to seek after it. But let all such as fear God enter into a serious consideration of the unspeakable goodness of God, comforting themselves in this, that God the father hath vouchsafed by his own son to make them of the vassals of satan, to be his own dear children. Now follow the duties which are two. First, we believe that jesus Christ who was to be the Saviour of mankind, must needs be God: what is the reason hereof? surely because no creature, no not all the creatures in heaven and earth were able to save one man: so vile, wretched, and miserable is our estate by Adam's fall. And therefore the son of God himself pitied our estate, and being king of heaven and earth, was feign to come from heaven, and lay down his crown and become a servant, and taking upon him our nature, was also feign to take upon him our case and condition, and suffer death for our sins, which otherwise every one of us should have suffered both in body and soul world without end. To make this more plain, let us suppose that some one hath committed an offence against a prince; and the trespass to be so grievous, that no man can appease the king's wrath, save only the kings only son; and which is more, the king's son himself cannot release him, unless he suffer the punishment for him in his own person, which is due unto the malefactor. Now what is to be thought of this man's estate? surely all men will say that he is in a most miserable taking, and that his trespass is notorious: and so it is with every one of us by nature, whatsoever we are. No man could save our souls, no not all the angels in heaven, unless the king of heaven and earth the only son of God had come down from heaven and suffered for us, bearing our punishment. Now the consideration of this must humble us and make us to cast down ourselves under the hand of God for our sins, and pray continually that the Lord would send some Moses or other which might smite the rocks of our hearts, that some tears of sorrow and repentance might gush out for this our woeful misery. Secondly, whereas God the Father of Christ gave his only son to be our Saviour, as we must be thankful to God for all things, so especially for this great and unspeakable benefit. Common blessings of God, as meat, drink, health, wealth, and liberty, must at all times move us to be thankful; but this, that Christ jesus the only son of God, redeemed us being utterly lost, this I say, must be the main point of all our thankfulness: but alas, men's hearts are so frozen in the dregs of their sins, that this duty comes little in practice now adays. When our Saviour Christ cleansed ten lepers, there was but one of them that returned to give him thanks: and this is as true in the leprosy of the soul, for though salvation by Christ be offered unto us daily by God's ministers, yet not one of ten, nay scarce one of a thousand gives praise and thanks to God for it, because men take no delight in things which concern the kingdom of heaven, they think not that they have need of salvation, neither do they feel any want of a Saviour. But we for our parts must learn to say with David, Psal. 116.12. What shall I render unto the Lord for all his benefits? yea we are to practise that which Solomon saith, Prov. 23. ●6. My son give me thy heart: for we should give unto God both body and soul in token of our thankfulness for this wonderful blessing that he hath given his only son to be our Saviour; and we are to hold this for truth, that they which are not thankful for it, let them say what they will, they have no soundness of grace or power of religion at the heart. And thus much of the third title. The fourth and last title is in these words, our Lord. Christ jesus the only son of God is our Lord three ways: first by creation in that he made us of nothing, when we were not: secondly he is our Lord in the right of redemption. In former times the custom hath been when one is taken prisoner in the field, he that pays his ransom shall become always after his Lord: so Christ when we were bondslaves under hell, death, and condemnation, paid the ransom of our redemption, and freed us from the bondage of sin and satan, and therefore in that respect he is our Lord. Thirdly he is the head of the Church (as the husband is the wives head,) to rule and govern the same by his word and spirit. And therefore in that respect also Christ is our Lord. And thus much for the meaning. Now follow the duties. And first of all, if Christ be our Sovereign Lord, we must perform absolute obedience unto him, that is, whatsoever he commands us, that must we do. And I say, absolute obedience, because Magistrates, Masters, Rulers, and fathers may command, and must be obeyed, yet not simply, but so far forth as that which they command doth agree with the word and commandment of God: but Christ's will and word is righteousness itself, and therefore it is a rule and direction of all our actions whatsoever: and for this cause he must be absolutely obeyed. Thus he requires the obedience of the moral law: but why? because he is the Lord our god. Exod. 20. And in Malachi he saith, If I be your Lord where is my fear? Mal. 1.6. And again, we must resign both body and soul, heart, mind, will, affections, and the course of our whole lives to be ruled by the will of Christ. He is Lord not only of the body, but of the spirit and soul of man: he must therefore have homage of both. As we adore him by the knee of the body, so must the thoughts and the affections of our hearts have their knees also to worship him, and to show their subjection to his commandments. As for such as do hold him for their Lord in word, but in the mean season will not endeavour to show their loyalty in all manner of obedience, they are indeed no better then stark rebels. Secondly, when by the hand of Christ strange judgements shall come to pass, as it is usual in all places continually; we must stay ourselves without murmuring or finding fault, because he is an absolute Lord over all his creatures; all things are in his hands, and he may do with his own whatsoever he will; and therefore we must rather fear and tremble whensoever we see or hear of them: so David saith, Psal. 119.120. I was dumb and opened not my mouth because thou didst it. And again, My flesh trembleth for fear of thee, and I am afraid of thy judgements. 1. Cor. 10. 26● Thirdly before we use any of God's creatures or ordinances, we must sanctify them by the direction of his word and by prayer: the reason is this, because he is Lord over all, and therefore from his word we must fetch direction to teach us whether we may use them or not, and when and how they are to be used: and secondly we must pray to him, that he would give us liberty and grace to use them aright in holy manner. Also we are so to use the creatures and ordinances of God, as being always ready to give an account of our doings at the day of judgement: for we use that which is the Lords, not our own; we are but stewards over them, and we must come to a reckoning for the stewardship. Hast thou learning? then employ it to the glory of God, and the good of the Church: boast not of it as though it were thine own. Hast thou any other gift or blessing of God, be it wisdom, strength, riches, honour, favour, or whatsoever, then look thou use it so, as thou mayst be always ready to make a good account thereof unto Christ. Lastly, every one must in such manner lead his life in this world, that at the day of death he may with cheerfulness surrender and give up his soul into the hands of his Lord, and say with Steven, Act. 7. Lord jesus receive my soul. For consider this with thyself, that thy soul is none of thine own, but his who hath bought it with a price, and therefore thou must so order and keep it as that thou mayest in good manner restore it into the hands of god at the end of thy life. If a man should borrow a thing of his neighbour, and afterward hurt it and make a spoil of it, he would be ashamed to bring it again to the owner in that manner, and if he do, the owner himself will not receive it. ungodly men in this life do so stain their souls with sin, that they can never be able willingly to give them up into the hands of God at the day of death: and if they would, yet God accepts them not, but casts them quite away. We must therefore labour so to live in the world, that with a joyful heart at the day of death we may commend our souls into the hands of our Lord Christ jesus, who gave them unto us. This is a hard thing to be done and he that will do it truly, must first be assured of the pardon of his own sins, which a man can never have without true & unfeigned faith and repentance: wherefore while we have time, let us purge and cleanse our souls and bodies, that they may come home again to God in good plight. And here all governors must be put in mind that they have an higher Lord, that they may not oppress or deal hardly with their inferiors. This is Paul, reason, Eph. 6.9. Ye masters, saith he, do the same things unto your servants, putting away threatening: and know that even your master is also in heaven, neither is there respect of persons with him. Inferiors again must remember to submit themselves to the authority of their governors, especially of magistrates. For they are set over us by our sovereign Lord and king Christ jesus: as Paul saith, Rom. 13. ●. Let every soul be subject to the higher powers. For there is no power but of God, and the powers that be ordained are of God. And again, Eph. 6.5. Servants be obedient to your Masters according to the flesh, with fear and trembling, in singleness of your hearts, as unto Christ. The comfort which Gods Church may reap hence, is very great: for if Christ be the Lord of lords, and our Lord especially whom he hath created and redeemed, we need not to fear what the devil or wicked men can do unto us. If Christ be on our side, who can be against us? we need not fear them that can destroy the body and do no more: Math. 10.28. but we must cast our fear on him that is Lord of body and soul, and can cast both to hell. Thus much of the fourth title. Now follows Christ's incarnation, in these words, Conceived by the holy Ghost, borne of the Virgin Marie. And they contain in them one of the most principal points of the doctrine of godliness, as Paul saith, ●. Tim. 3.16. Without controversy great is the mystery of godliness, which is, God is made manifest in the flesh, justified in the spirit, etc. And that we may proceed in order, in handling them, I will first speak of the incarnation generally, and then after come to the parts thereof. In general we are to propound five questions, the answering whereof will be very needful to the better understanding of the doctrine following. The first question is, who was incarnated or, made man? Answ. The second person in Trinity, the son of God alone, as it is set down in this article according to the Scripture. S. john saith, joh. 1.14. The Word was made flesh: and the angel saith, Luk 1.35. The holy one which shall be borne of thee, shall be called the son of the most high. And Paul saith, Rom. 2.3. that Christ jesus our Lord was made of the seed of Abraham according to the flesh. And there be sundry reasons, why the second person should rather be incarnate than any other. I. By whom the father created all things, and man especially; by him man being fallen is to be redeemed, and as I may say recreated: now man was at the first created of the father by the son: and therefore to be redeemed by him. II. It was most convenient, that he which is the essential image of the father, should take man's nature that he might restore the image of God lost and defaced in man, Heb. 1.3. Colo●●. 1. but the second person is the essential image of the father, and therefore he alone must take man's nature. III. It was requisite that that person which was by nature the son of God, should be made the son of man, that we which are the sons of men, yea the sons of wrath, should again by grace be made the sons of God: now the second person alone is the son of God by nature, not the Father, nor the holy Ghost. As for the Father, he could not be incarnate. For to take flesh is to be sent of an other, but the Father can not be sent of any person, because he is from none. Again, if the Father were incarnate, he should be father to him which is by nature God, and the son of a creature, namely the virgin Marie, which things can not well stand. And the holy Ghost could not be incarnated for then there should be more sons then one in the Trinity, namely the second person the son of the father, and the third person the holy Ghost, the son of the virgin Marie. It may be objected to the contrary on this manner: The whole divine essence is incarnate, every person in Trinity is the whole divine essence, therefore every person is incarnate. Ans. The whole Godhead indeed is incarnate, yet not as it is absolutely considered, but so far forth as it is restrained and limited to the person of the son; and to speak properly, the godhead itself is not incarnate, but the very person of the son subsisting in the Godhead. And though all the persons be one and the same essence, yet do they really differ each from other in regard of the peculiar manner of subsisting: and therefore man's nature may be assumed of the second person, and be not assumed either of the father or of the holy Ghost; as in the like case the soul of man is wholly in the head and wholly in the feet, yea wholly in every part: and yet the soul can not be said to use reason in the feet or in any other part, but only in the head. Again it may be alleged, that the incarnation being an outward action of God to the creature, is not proper to the son. For the rule is, that all outward actions of God are common to all the persons in Trinity equally. Ans. a Inchoatiuè communis, termina iuè no●: sic scholastici. The incarnation stands of two actions, the first is the framing and creating of that manhood which was to be assumed by the Son, or Word of the father: and this action is common to all the three persons equally: the second is the limiting or the receiving of it into the unity of any person, & in respect of this action, the work of incarnation is peculiar to the Son. To this purpose Augustine speaketh, Aug. in E●ch. as Laur. c. ●8. That creature (saith he) which the Virgin conceived and brought forth, though it appertain to the person of the son alone, yet was it made by the whole Trinity: as when three men weave one and the same garment, and the second only wears it. The second question is, what manner of man the son of God was made? Answ. He was made a proper or particular man, and a perfect or a very man. I say that he was a particular man, to show that he took not unto him the general form or idea of man's nature conceived only in mind, nor the common nature of man as it is existing in every man: but the whole nature of man, that is, both a body and a reasonable soul, existing in one a In uno indi●iduo. particular subject. I say further that he was and is a true and perfect man, being in every thing that concerns man's nature like to Adam, Abraham, David, and all other men, saving only in sin. For first of all he had the substance of a true body and of a reasonable soul: secondly, the properties of body and soul: in the bodi●, length, breadth, thickness, circumscription, etc. in the soul, the faculties of understanding both simply and compound: will, affections, as love, hatred, desire, joy, fear, etc. the powers also of hearing, feeling, seeing, smelling, tasting, moving, growing, eating, digesting, sleeping, etc. Thirdly, he took unto him the infirmities of man's nature, which are certain natural defects or passions in body or mind, as to be hungry, thirsty, weary, sad and sorrowful, b Ignorantia ●●e●ae privationis non pravae dispositionis. ignorant of some things, angry, to increase in stature, and wisdom, and knowledge, etc. yet this which I say must be understood with two caveats. The first is, that infirmities be either certain unblamable passions, or else such defects as are sins in themselves: now Christ takes the first only, and not the second. Secondly, infirmities be either general, or personal; generally which appertain to the whole nature of man, and are to be found in every man that comes of Adam: as to be borne unlearned, and subject to natural affections, as sorrow, anger, etc., Personal, are such as appertain to some particular men, and not to all, and arise of some private causes & particular judgements of God, as to be borne a fool, to be sick of an ague, consumption, dropsy, pleurisy, and such like diseases. Now the first sort be in Christ, and not the second: for as he took not the person of any man● but only man's nature, so was it sufficient for him to take unto him the infirmities of man's nature, though he took not the private infirmities of any man's person. And the reason why Christ would put on not only the substance and faculties of a true man, but also his infirmities, was; that he might show himself to be very man indeed, also that he might suffer for us both in body and soul, and that he might give us an example of patience in bearing all manner of evil for Gds glory and the good of our neighbour. Now the things which may be alleged to the contrary for the infringing of the truth of Christ's manhood, are of no moment. As first, because Christ appeared in the form of a man in the old testament, being no man: Gen. ●8. 9.13. therefore he did so at his coming in the new testament: but the reason is not like. For Christ in the old testament as the angel of his father in some special affairs, took unto him the body of a man for some space of time; but he did not receive it into the unity of his person; but laid it down when the business which he enterprised with men was ended. Now in the fullness of time he came from heaven, as the angel of the covenant, and for that cause he was to unite into his own person the nature of man, which thing was never done before. And when as Paul saith, Rom. 8.3. that Christ came in the similitude of sinful flesh, his meaning is not to signify, that he was a man only in resemblance and show; but to testify, that being a true man which was indeed void of sin, he was content to abase himself to that condition in which he became like to a miserable sinner in bearng the punishment for our sin. For Paul doth not say that he took upon him the similitude of flesh simply as it is flesh, but of the flesh of sin or sinful flesh. The third question is, why the son of God must become man? Ans. There be sundry reasons of this point, and the most principal are these. First of all it is a thing that greatly stands with the justice of God, that in that nature in which God was offended, in the same should a satisfaction be made to God for sin: now sin was committed in man's nature: Adam sinned first and in him all his posterity: therefore it is very necessary that in man's nature there should be a satisfaction made to God's justice, and for this cause the son of God must needs abase himself and become man for our sakes. Secondly, by the right of creation every man is bound in conscience to fulfil even the very rigour and extremity of the moral law. But considering man is now fallen from his first estate and condition, therefore it was requisite that the Son of God should become man, that in man's nature he might fulfil all righteousness which the law doth exact at our hands. Thirdly, he that is our redeemer must die for our sins; for there is no remission of sins without shedding of blood: but Christ as he is God cannot die. For no passion can befall the Godhead. Therefore it was needful that he should become man, that in man's nature he might die and fully satisfy God's justice for man's offence. Lastly he that must make reconciliation between God and man, must be such an one as may make request or speak both to God and man. For a Mediator is as it were a middle person making intercession between two other persons, the one offended the other offending. Therefore it is necessary that Christ should not only be God, to speak unto the father for us and to present our prayers unto him; but also man, that God might speak to us, and we to God by Christ. For howsoever before the fall, man could speak to God even face to face, yet since the fall, such fear possesseth man's corrupt nature that he cannot abide the presence of God, but flieth from it. Now whereas I say that it was necessary that the son of God for the causes before alleged must become man; the necessity must be understood in respect of Gods will, and not in respect of his absolute power. For if it had so pleased God he was able to have laid down an other kind of way of man's redemption, then by the incarnation of the son of God: August. de Agone Christ. and he appointed no other way, because he would not. Thus much of the Incarnation in general. Now follow the duties which arise of it. And first we are taught hereby to come to Christ by faith, and with all our hearts to cleave unto him. Great is the deadness and sluggishness of man's nature: for scarce one of a thousand care for him, or seek unto him for righteousness and life everlasting. But we should excite ourselves every way to draw near to him as much as possibly we may: for when he was incarnate, he came near unto us by taking our nature upon him, that we again whatsoever we are, might come near unto him by taking unto us his divine nature. 2. Pet. 1.4. Again, when Christ was incarnate, he was made bone of our bone, and flesh of our flesh; and therefore proportionally we must labour to become bone of his bone, and flesh of his flesh: which we shall be, when we are mystically united unto him by faith, and borne anew by his spirit. Moreover Christ by his incarnation came down from heaven to us, that we being partakers of his grace might ascend up to heaven by him. And thus we see how the meditation of Christ's incarnation should be a spur to prick us forward still more and more to come to Christ. Secondly, Christ's incarnation must be a pattern unto us of a most wonderful and strange humility. For as Paul saith, Phil. 2.6.7. Being in the form of God and thinking it no robbery to be equal with God, made himself of no reputation, and took on him form of a servant: and humbled himself and became obedient to death, even to the death of the cross. Yea so far forth he abased himself, that (as David saith) he was a worm and no man. Psal. 22. And this teacheth us to lay aside all self-love and pride of heart, and to practise the duties of humility, as the Apostle exhorts the Philippians in the same place: and that shall we do when we begin to cast off that high opinion which every man by nature conceiveth of himself, and become vile and base in our own eyes. Secure & drowsy protestants think themselves blessed, and say in their hearts as the Angel of the Church of Laodicea said, Rev. 3.17. I am rich & increased with goods, and have need of nothing; whereas indeed they are most miserable and wretched, and poor, and naked, and blind. And the same fond opinion possesseth the minds of our ignorant people, who chant it in the very same tune, saying, that God loves them, and that they love God with all their hearts, and their neighbours as themselves: that they have perfect faith in Christ, and ever had, not once so much as doubting of their salvation: that all is well with them, and that they are passed all danger whatsoever, in the matter of their salvation, and therefore need not take so much care for it. Thus ye may see how men are commonly carried away with vain and fond conceits of their own excellency. And truly so long as this overweening of our own righteousness reigns in our hearts, let preachers speak and say what they will, we can never become followers of Christ in the practice of humility. Some will say peradventure, that they never had any such opinion of their own righteousness; but I answer again; that there was never yet any man descending of Adam, save Christ; but he had this proud fantasy ruling and reigning in him, till such time as God gave grace to change & alter his heart: & this inward pride the less we discern it the more it is, and the more we discern it the less it is. Therefore though as yet thou see it not in thyself, yet labour both to see it & to feel it, & to strive against it, casting down thyself for thy own misery after Christ's own example, who being God abased himself to the condition of a miserable man. For thou shalt never be filled with the good things of god, till thou be emptied of self-love and selfe-liking. For this cause let us purge and empty ourselves of all conceit of our own righteousness that god may fill our hearts with his grace. Furthermore, the incarnation of Christ is the ground and foundation of all our comfort, as the names of Christ serving to express the same do testify. Ge●. 49.10. I●akob in his last Testament saith, P. Galatin de ●●culti ●●●hol veritas. l. 4 c. ●. that the sceptre shall not depart from judah in Shilo, that is, the Messias come. Now the name Shilo signifieth the tunicle or skin that lappeth the infant in the mother's womb, called by the Physicians the secundine: and by a kind of figure it is put for the Son of God in the womb of the virgin, made man. And job to comfort himself in his affliction saith, Goel. I know that my redeemer liveth. Now the word which he useth to signify his redeemer by, is very emphatical, for it signifieth a kinsman near allied unto him of his own flesh that will restore him to life. And the Lord by the prophet Esay calleth Christ Immanuel, that is, God with us: which name importeth very much, namely, that whereas by nature we have lost our fellowship with God, because our sins are a wall of partition severing us from him: Isai 59.2. Colost 1. 1●. yet nevertheless the fame is restored to all that believe by the Mediator Christ jesus: because his divine nature is coupled to man's nature, and so the word is made flesh. And this straight conjunction of two natures into one person, joins God to men and men to God: yea by Christ we are brought to God and have free access unto him, and again in him we apprehend God and are made one with him. And further whereas Christ beside our nature took our infirmities also, it is a wonderful comfort unto God's Church: for it shows, that he is not only a Saviour, but also a very compassionate and pitiful Saviour. As the holy Ghost saith, Heb. 2.17. In all things it became Christ to be like unto his brethren, that he might be merciful and a faithful high priest in things concerning God. Let a man be sick of a grievous disease, and let a friend come that hath been troubled with the very same disease, he will presently show more compassion than twenty others: and so Christ having felt in his own soul and body the anguish and the manifold perplexities that we feel in our temptations and afflictions, hath his bowels as it were yearning towards us, evermore being priest and ready to relieve us in all our miseries. In the days of his flesh, he wept over jerusalem when he saw it a far off, because she continued in her old sins, and did not know the time of her visitation: and no doubt, though now he be exalted in glory in heaven, yet his compassion to his poor members upon earth is no whit diminished. Now we come to speak of the Incarnation more particularly: & the creed yet further expresseth it by two parts; the first is the conception of Christ in these words, Conceived by the holy ghost: the second is his birth, in the words following, Borne of the virgin Marie. The conception of Christ is set down with his efficient cause, the Holy Ghost, as the angel said to joseph, Mat. 1.20. Fear not to take Marie for thy wife, for that which is conceived in her is of the holy ghost. Here it may be demanded why the conception of Christ should be ascribed to the Holy Ghost alone, which is common to all the persons in Trinity, as all other such actions are. Ans. It is not done to exclude the Father or the Son himself from this work: but to signify that it comes of the free gift and grace of God (which commonly is termed by the holy ghost) that the manhood of Christ being but a creature, Augu●t. enci●. c. 37 39 should be advanced to this dignity, that it should become a part of the Son of God. And again, the Holy Ghost is the author of this conception in a special manner: for the father and the son did cause it by the holy Ghost from them both immediately. In the conception of Christ we must observe and consider three things. The framing of the manhood, the sanctifying of it, and the personal union of the manhood with the Godhead. And howsoever I distinguish these three for order's sake, yet must we know and remember, that they are all wrought at one and the same instant of time. For when the holy Ghost frames and sanctifies the manhood in the womb of the Virgin; at the very same moment it is received into the unity of the second person. In the framing of Christ's manhood two things must be considered, the matter and the manner. The matter of his body was the very flesh and blood of the virgin Marie; otherwise he could not have been the son of David, of Abraham, and Adam according to the flesh. As for his soul, it was not derived from the soul of the virgin Marie as a part thereof, but it was made as the souls of all other men be, that is, of nothing, by the very power of God, and placed in the body: both of them from the first moment of their being, having their subsistence in the person of the son. And here we must take heed of two opinions: the first is of the Anabaptists, which hold, that the flesh of Christ came down from heaven, and passed through the virgin Marie as through a pipe, without taking any substance from her: the places which they allege for the purpose are manifestly abused. For whereas Christ saith of himself that he descended from heaven, joh. 3.13. his speech must be understood in respect of his Godhead, which may be said in some sort to descend, in that it was made manifest in the manhood here upon earth. And whereas Paul calleth him heavenly and the Lord from heaven, 1. Cor. 15. it is not in respect of the substance of his body, but in respect of the glorious qualities which he received after this resurrection. The other opinion is of the Papists, that hold the bread in the sacrament to be turned substantially into the body of Christ: which thing if it be true, than the body of Christ is made of bread kneaded and tempered by the hand of the baker, and not of the substance of the virgin Marie. As for the manner of the making and framing of the human nature of Christ, it was miraculous; not by generation according to the ordinary course of nature, but by an extraordinary operation of the holy Ghost above nature: and for this cause, it is not within the compass of man's reason either to conceive or to express the manner and order of this conception. The Angel ascribes two actions to the holy Ghost in this great work; the one to come upon the virgin Marie; the other, to overshadow her: Luk. 1.35. by the first is signified the extraordinary work of the holy Ghost in fashioning the human nature of Christ, for so much the phrase a jud. 14.6. elsewhere importeth. The second signifieth, that the holy Ghost did as it were b Act. 1.8. Luk. 24.49. cast a cloud over her, to teach us, that we should not search over much into the mystery of the Incarnation. It may be objected against this which hath been said, that if Christ be in this manner conceived by the holy Ghost, than the holy Ghost shall be father to Christ, and Christ his son. Answ. The reason is not good. For he that is a father is not a bare efficient cause, but one which in the effecting of any thing confers the matter unto it from himself, whereof it shall be made. Now the holy Ghost did not minister any matter unto Christ from his own substance, but did only as it were, take the mass and lump of man's nature from the body of the virgin Marie, and without ordinary generation made it the body of Christ: as Basil saith, Serm. de S. nati●●t. Christ was conceived not of the substance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghost. The second point in the conception; is the sanctifying of that mass or lump which was to be the manhood of Christ. And that was done upon special cause: first, that it might be joined to the person of the Son, which could not have been if it had been defiled with sin. Secondly, Christ was a Saviour as he is both God and man: now then being man, if he had been sinful himself, he could not have saved others, but should have stood in need of a Saviour for himself. This sanctification hath two parts: the first is, the stay and stoppage of the propagation of original sin, and of the guilt of Adam's sin; which was on this manner. God in the beginning set down this order touching man, that what evil or defect soever he brought upon himself, he should derive the same to every one of his posterity begotten of him: and hereupon when any father begets his child, he is in the room of Adam, and conveys unto it beside the nature of man the very guilt and corruption of nature. Now for the preventing of this evil in Christ, God in great wisdom appointed that he should be conceived by the holy Ghost without any manner of generation by man. And by this means he takes substance from the Virgin without the guilt and corruption of the substance. But it may further be objected thus. All that be in Adam have sinned in him: but Christ was in Adam as he is man: therefore he sinned in him. Ans. The proposition is false, unless it be expounded on this manner: All that were in Adam have sinned in him so be it they come of him by generation. Paul saith not, out of one man, but, Rom. 5.12. by one man sin entered into the world, to show, that man propagates his corruption to no more than he begets. Again, Christ is in Adam not simply as other men are, but in some part: namely in respect of substance which he took from him, and not in respect of the propagation of the substance by ordinary generation: other men are both from Adam and by Adam, but Christ is from him alone and not by him as a begetter or procreant cause. The second part of sanctification is the infusion of all pureness and holiness into the manhood of Christ, so far forth as was meet for the nature of a redeemer. The duties to be learned hence are these: First, whereas Christ was sanctified in the womb of the virgin Marie, we likewise must labour to be sanctified in ourselves, following the commandment of God, Be ye holy as I am holy. S. john saith, that he which hath hope to be with Christ in glory in heaven, 1. joh. 3.3. purifieth himself even as he is pure: no doubt setting before himself the example of Christ as a pattern to follow in all his ways. And because our hearts are as it were seas of corruptions, we must daily cleanse ourselves of them by little & little, following the practice of the poor beggar that is always piecing and mending, and day by day pulls away some rags and puts better cloth in the room. And if we shall continually endeavour ourselves to cast off the remnants of corruption that hang so fast on, and make a supply thereof by some new portions of Gods heavenly grace; we shall be vessels of honour sanctified and meet for the Lord, and prepared unto every good work. Christ could not have been a fit Saviour for us unless he had first of all been sanctified: neither can we be fit members unto him, unless we be purged of our sins and in some measure truly sanctified. The comfort which Gods people may reap of the sanctification of Christ's manhood is great. For why was he sanctified? Surely if we mark it well, we shall find it was for the good and benefit of his Elect. For Adam and Christ be two roots as hath been showed. Adam by creation, first received God's image, and after lost the same for himself and his posterity. Now Christ to remove the sin of man is made the second Adam, and the root and very head of all the Elect. His manhood was filled with holiness above measure: that from thence as from a storehouse it might be derived to all his members. And therefore by his most holy conception, our sinful birth and conception is sanctified, and his holiness serves as a cover to hide our manifold corruptions from the eyes of God. Yea it serves as a buckler to award the temptations of the devil: for when he shall say to our hearts on this manner; no unclean thing can enter into the kingdom of heaven; but thou by reason of the remnants of original sin art unclean: therefore thou canst not enter into the kingdom of heaven: we return our answer, saying, that Christ's righteousness is our righteousness, serving to make us stand without blame or spot before God. And as jacob put on Esau's garments that he might get his father's blessing: so if by faith we do put on the white garment of righteousness of our elder brother Christ jesus, and present ourselves in it unto our heavenly father, we shall obtain his blessing which is eternal happiness. Now remains the third and last part of the conception, which is the Union of the godhead and the manhood: concerning which, many points are particularly to be handled. The first is, what kind of Union this is? Ans. In the Trinity there be two sorts of unions: union in nature, and union in person. Union in nature is, when two or more things are joined and united into one nature, as the Father, the Son, the holy Ghost being and remaining three distinct persons, are one and the same in nature or Godhead. Union in person is, when two things are in that manner united, that they make but one person or subsistence: as a body created by God and a reasonable soul joined both together make one particular man, as Peter, Paul, john, etc. And this second, is the union whereof we entreat in this place: by which the second person in Trinity the son of God did unite unto himself the human nature, that is the body and soul of man: so as the Godhead of the Son and the manhood concurring together made but one person. The second point is, in what thing this union doth consist. Answ. It consists in this, that the second person the Son of God doth assume unto it a manhood in such order, that it being void of all personal being in itself, doth wholly and only subsist in the same person. As the plant called Missell or mistletoe having no root of his own, Visen. Matthiol. both grows and lives in the stock or body of the Oak or some other tree: so the human nature having no proper substance, is, as it were, engrafted into the person of the son, and is wholly supported and sustained by it so as it should not be at all, if it were not sustained in that manner. And for the better understanding of this point, we must consider, that there be four degrees of the presence of God in his creatures. The first is his general presence, and it may be called the presence of his providence, Act. 17 28. whereby he preserveth the substances of all creatures, and giveth unto them to live, move, and have being: and this extendeth itself to all creatures good and bad. The second degree is the presence of grace, whereby he doth not only preserve the substances of all his creatures, but also giveth grace unto it: & this agreeth to the Church & people of God upon earth. The third degree is the presence of glory peculiar to the Saints and angels in heaven: and this stands in three things, for God not only preserves their substances, and gives them plenty of his grace, but also admits them into his glorious presence, so as they may behold his majesty face to face. The fourth and last is that, whereby the Godhead of the son is present and dwells with and in the manhood, giving unto it in some part his own subsistence. Whereby it comes to pass that this manhood assumed is proper to the son, and can not be the manhood of the Father, or of the holy Ghost, or of any creature whatsoever. And this is a thing so admirable and so unspeakable, that among all the works of God there can not be found an other example hereof in all the world. Hence it follows necessarily, that the manhood of Christ consisting of body and reasonable soul, is a nature only and not a person: because it doth not subsist alone as other men, Peter, Paul, john do; but wholly depends on the person of the word, into the unity whereof it is received. The third point is, in what order the divine and human nature of Christ are united together. Ans. The common consent of Divines is, Damas. l. 3. c 6. Cypr in symb. that, albeit all the parts of the manhood and the godhead of Christ be united at one instant: yet in respect of order he unites unto himself first and immediately the soul, and by the soul the body. And it seems unmeet that God being a most simple essence should immediately be joined to a compound body: and therefore it may well be said that he is united unto it by the more simple part of man, which is the soul. Again the manhood of Christ is first and immediately joined to the person of the son himself, and by the person to the godhead of the son. The fourth point is, whether there remain any difference or diversity of the two natures after that the union is made. Answ. The two natures concurring make not the person of the son to be compounded properly, but only by analogy: for as body and soul make one man, so God and man make one Christ: neither are they turned one into an other, the godhead into the manhood or the manhood into the godhead, as water was turned into wine at Cana in Galilee: neither are they confused and mingled together as meats in the stomach: but they now are, and so remain without composition, conversion, or confusion, really distinct and that in three respects. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and again, the manhood of Christ is the manhood and not the godhead. Secondly, they are distinguished in proprieties: the godhead is most wise, just, merciful, omnipotent: yea wisdom, justice, mercy, and power itself: and so is not the manhood, neither can it be. Again, Christ as he is God hath his will eternal and uncreated, which is all one with the will of the father and the holy Ghost. And as he is man he hath another will created in time, & placed in his reasonable soul: & this Christ signifieth when he saith, Not my will but thy will be done. Thirdly, they are distinct in their actions or operations; which though they go together inseparably in the work of redemption: yet they must in no wise be confounded but distinguished as the natures themselves are. Christ saith of himself, I have power to lay down my life, and I have power to take it up again: joh. 10.18. and hereby he shows the distinction of operations in his two natures. For to lay down his life is an action of the manhood, because the Godhead can not die: and to take it up again is the work of the Godhead alone, which reunites the soul to the body after death. The fifth and last point is, what ariseth of this union? Ans. By reason of this hypostatical union, though the godhead receive nothing from the manhood, yet the manhood itself, which is assumed, is thereby perfected and enriched with unspeakable dignity. For first of all it is exalted above all creatures whatsoever, even angels themselves, in that it hath subsistence in the second person in Trinity. Secondly, together with the godhead of the Son, it is adored and worshipped with divine honour, as in like case the honour done to the King himself, redounds to the crown on his head. Thirdly by reason of this union, the godhead of Christ works all things in the matter of our redemption, in and by the manhood. And hereupon the flesh of Christ though it profit nothing of itself, yet by the virtue which it receiveth from that person to which it is joined, it is quickening flesh and the bread of life. Again from this union of two natures into one person, ariseth a kind of speech or phrase peculiar to the Scriptures, called the communication of proprieties when the property of one nature is attributed to the whole person or to the other nature, as when Paul saith, Act. 20.28 ● Cor. 2.8. joh. 3.13. that God shed his blood, that the Lord of glory was crucified. And when Christ saith that he talking with Nichodemus was then in heaven. The use of the personal union is threefold. First it serves to show the heinousness of our sins, and the greatness of our misery. For it had not been possible to make a satisfaction to God's justice in man's nature for the least offence, unless the same nature had first of all been nearly joined to the godhead of the son; that thereby it might be so far forth supported and sustained that it might overcome the wrath of God. Secondly it sets forth unto us the endless love of God to man. For whereas by reason of Adam's fall we were become the vilest of all creatures, except the devil and his angels: by his mystical conjunction, our nature is exalted to such an estate and condition as is far above all creatures even the angels themselves. Thirdly it is as it were the key of all our comfort: for all sound comfort stands in happiness, all happiness is in fellowship with God, all fellowship with God is by Christ, who for this cause being very God, became very man, that he might reconcile man to God, and God to man. Thus much of the conception of Christ: now follows his birth: whereby in the ordinary time of travel according to the course of nature he was brought forth into the world by the virgin Marie. 〈◊〉. ●. 6. And it was the will of God, that Christ should not only be conceived, but also borne, and that after the manner of men, that he might be known to be very man indeed. In the birth we may consider four things; the time, the place, the manner, the manifestation of it. The time was in the last days, toward the end of the 70. weeks of Daniel, Isai 2.2. Dan. 9.24. which are to be accounted from the end of the captivity of Babylon, and make in all 490 years: or more plainly 3900 years and more from the beginning of the world, Gal. 4.4. and as Paul saith in the fullness of time. And the Evangelists have noted of purpose the time to have been when Augustus Caesar taxed the jews and all nations under his dominions; Luk. 2.1. to signify that Christ was borne at the very time foretold by jaacob, when the crown and sceptre was taken from juda: and withal, to show that his kingdom was not of this world. And it was the good pleasure of God that Christ should not be borne either later or sooner, but so many ages from the beginning of the world. And this consideration of the very time itself serves greatly for the confirmation of our faith. For thus may we reason with ourselves: If God who in the beginning made a promise to our first parents concerning the seed of the woman, deferred it almost 4000 years, and yet at length accomplished the same to the very full: then no doubt God having promised the resurrection of the dead and life everlasting, will in his good time bring them to pass, though as yet we see them not. And thus by the accomplishment of all things past, should we confirm our hope concerning things to come. The place was not at jerusalem nor Nazareth, nor any other city, but only a village of juda called Bethleem, that the prophesy of Micheas might be fulfilled, Thou Bethleem Ephrata art little to be among the thousands of juda, yet out of thee shall he come forth unto me, that shallbe the ruler in Israel. And here we may observe a memorable example of God's providence which overruleth the proceedings of cruel tyrants, to the accomplishing of his own will, they themselves for their parts intending nothing less. Augustus not so much as dreaming of the birth of the Messias, gave commandment that every man should go to his own city to be taxed: and hereupon joseph and Marie take their journey from Nazareth to Bethleem: which journey God himself appointed and disposed to this end, that the Messias might be borne in the place which he preordained and foretold by his Prophet. The manner of Christ's birth was very base and poor: for the place where he was borne was a stable, and the cradle where he lay was a cratch. And he willingly took upon him this poverty for sundry causes. I. That the Scripture might be fulfilled, which saith, that he should be the shame and contempt of the people: Psal. 22.6, Isa. 53.2. and that he shall grow up as a root out of a dry ground and have neither form nor beauty. II. That he might afterward from this base condition be exalted even in his manhood to that rich and glorious estate in which he should manifest himself to be Lord of heaven and earth. III. He was borne in exceeding poverty that he might shame the wise men of this world, who exceedingly esteem of their riches, power, and glory, persuading themselves that without such means no good thing can be done. And yet for all this they can not so much as reconcile one man to God by all their might & wealth: whereas Christ himself hath done the same both in poverty and weakness; and can enlarge and preserve his kingdom without earthly helps. When he hung upon the cross the soldiers stripped him of his garments: and being naked he brought that to pass which all the Monarches of the earth in all their royalties could never have performed. And whether Christ lie in the manger between the Ox and the Ass, or in the palace of the King, it matters not in regard of our salvation. IV. He came in this manner that there might be a difference between his first coming in the flesh and his last oomming to judgement. In the first he came only for this end, not to make any outward alterations in the world, but to change the conscience and to put in execution the work of our spiritual redemption: and therefore he hath reserved the overturning of all earthly estates with the manifestation of his own glory to the latter. V. Last he was borne in a poor estate that he might procure true riches for us in heaven: and withal, sanctify unto us our poverty upon earth. As Paul saith, ●. Cor. 8.9. Ye know the grace of our Lord jesus Christ, that he being rich for your sakes became poor, that ye through his poverty might be made rich. He was content to lie in the manger that we might rest in heaven. This serves to teach us to be content to bear any mean condition that the Lord shall send upon us: for this is the very estate of the son of God himself. And if for our cause he did not refuse the basest condition that ever was, why should we murmur at the same: for what is the best of us but miserable sinners, and therefore utterly unworthy either to go or lie upon the bare earth? and though we fare and lie better than our Lord himself, yet such is our daintiness, we are not pleased therewith: whereas he for his part disdained not the manger of the Ox. And if the Lord of heaven and earth coming into the world find so little entertainment or favour, we for our parts being his members, should willingly prepare ourselves to take as hard measure at the hands of men. Luk. 2. The last point is the manifestation of Christ's birth that it might be known to the world. Where consider two circumstances, the first, to whom? namely to poor shepherds tending their flocks by night, and not to great or mighty men, lovers of this world, nor to the priests at jerusalem contemners of God's grace; and that for two causes: one, because the shepherds were the fittest persons to publish the same at Bethlehem: the other, it was God's pleasure to manifest that in the birth of Christ which Paul saith, ●. Cor. 1.27. Not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise. The second is, by whom? by the angels of the Lord appearing in great glory unto the shepherds. For the priests of jerusalem and the rulers of the Synagogues, to whom this office did belong, held their peace: being blinded in their manifold errors & wicked ways. The duties to be learned of the birth of Christ are these. First we are admonished hereby to magnify and praise the name of God, saying with Mary, My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour. And with Zacharie, Blessed be the Lord God of Israel for he hath visited and redeemed his people. And with the Angels of heaven, Glory to God in the highest heavens. For in this birth is made manifest the wisdom, the truth, the justice and mercy, and goodness of God towards us, more than ever it was before: yea as Christ God and man, is more excellent than the first Adam created according to Gods own image: and as the spiritual life is better than the natural life, and as the eternal and most holy marriage of Christ the husband and his spouse the Church arising as it were out of the blood that trickled out of his side, is more wonderful than the creation of Eve of the rib of Adam: lastly, as it is a far greater matter by death to overcome death, and to turn it into eternal life, then to command that to exist and be which was not before: so is the work of redemption begun in the birth of Christ more unspeakable and admirable than the first creation of man. Hereupon not 6. cherubims as in the vision of Isaiah, not 24. elders as in the Apocalyps, but a great multitude of Angels like armies were heard to praise God at the birth of Christ, and no doubt the like sight was not seen since the beginning of the world. And the Angels by their example put us in mind to consider aright of this benefit, and to praise God for it. But alas, this practice is very rare in this fruitless and barren age of the world; where sin and iniquity abounds, as may be seen by experience; for by an old custom we retain still in the Church the feast of the nativity of Christ, so commonly called: which nevertheless is not spent in praising the name of God who hath sent his son from his own bosom to be our redeemer, but chose in rifling, dicing, carding, masking, mumming, and in all licentious liberty for the most part, as though it were some heathen feast of Ceres or Bacchus. Secondly, Christ was conceived and borne in bodily manner, that there might be a spiritual conception and birth of him in our hearts, as Paul saith, Gal. 4.19. My little children of whom I travel till Christ he form in you: and that is, when we are made new creatures by Christ, and perform obedience to our creator. When the people said to Christ that his mother and his brethren sought him, he answered, Mark. 13.35. He that doth the will of God is my brother, my sister, and mother. Therefore let us go with the shepherds to Bethlehem, and finding our blessed Saviour swaddled and lying in the cratch, let us bring him thence and make our own hearts to be his cradle: that we may be able to say that we live not, but Christ lives in us: and let us present unto him ourselves, our bodies & souls as the best gold, myrrh, and frankincense that may be: and thus conceiving him by faith, he remaining without change, we shall be changed into him and made bone of his bone and flesh of his flesh. The world, I know, never so much as dreameth of this kind of conception and birth, for as David saith, Psal. 7.14. Men travel with wickedness, conceive mischief, and bring forth a lie. And S. james saith, jam. 1.14. Men are drawn away by their own concupiscence, which when it hath conceived bringeth forth sin. And these are the ugly and monstrons births of these days. But let us, I pray you, chose wail and mourn for the barrenness of our hearts that do so little conceive the grace of Christ in heart, and bring it forth in action. The mother of Christ undoubtedly was a blessed woman: but if she had not as well conceived Christ in her heart, as she did in her womb, she had not been saved; and no more can we, unless do the same. The birth of Christ to them that have touched hearts, is the comfort of comforts, and the sweetest balm or confection that ever was. Behold say the Angel to the she●pheards, we bring tidings of great joy that shall be to all people: but wherein stands the joy? they add further, unto you this day is borne in the citi● of David a Saviour, which is Christ the Lord. 〈◊〉 10. And no marvel: for in that birth is manifested the good will of God to man, and by it we have peace, first with God, secondly with ourselves in conscience, thirdly with the good Angels of God, fourthly with our enemies: lastly with all the creatures. For this cause the Angels sang, Peace on earth, good will towards men. In the last place the Creed notes unto us the parent or mother of Christ, the Virgin Mary. And here at the very first it may be demanded, how he could have either father or mother; because he was figured by Melchisedech who had neither father nor mother. 〈◊〉. 3. Ans. Melchisedech is said to be without father and mother, not because he had none at all. For according to the ancient and received opinion, 〈◊〉 ep●st ad 〈◊〉. it is very likely that he was Sem the son of No: but because where he is mentioned under this name of Melchisedech in the 14. chapter of Genes. there is no mention made of Father or Mother: and so Christ in some sort is without father or mother: Ma●. 13.55. ●o●. 1 45. & 6. ●2. Luk 4.22. as he is man he hath no father, as he is God he hath no mother. And whereas Christ is called the son of joseph, it was not because he was begotten of him, but because joseph was his reputed father: or, which is more, because he was a legal father, namely according to the jews laws: in that (as sundry divines think) he was the next of his kin, and therefore to succeed him as his lawful heir. Mary became the mother of Christ by a kind of calling thereto, which was by an extraordinary message of an angel concerning the conception & birth of Christ in and by her: to which calling and message she condescended, saying, Behold the handmaid of the Lord, be it unto me according to thy word. And hereupon she conceived by the holy ghost. This being so it is more than senseless folly to turn the salutation of the angel, Hail freely beloved etc. into a prayer. For it is as much as if we should still call her to become a mother of Christ. And she must be held to be the mother of whole Christ God and man: & therefore the ancient Church hath called the mother of God: yet not the mother of the godhead. Furthermore the mother of Christ is described by her quality, a virgin, & and by her name Mary. She was a virgin, first that Christ might be conceived without sin and be a perfect Saviour: secondly, that the saying of the prophet Esay might be fulfilled, ●sal. 7.22. Behold a virgin shall conceive & bear a son: according as it was foretold by God in the first giving of the promise, the seed of the woman, not the seed of the man, shall bruise the serpent's head. Now the jews to elude the most pregnant testimony of the prophet, say, that Alma signifies not a virgin, but a young woman which hath known a man. But this is indeed a forgery. For Esay there speaks of an extraordinary work of God above nature, whereas for a woman having known man to conceive, is no wonder. And the word Alma, 〈…〉 through the whole bible is taken for a virgin, as by a particular search will appear. As Ma●ie conceived a virgin, so it may be well thought that she continued a virgin to the end, though we make it no article of our faith. joh. 19.27. When Christ was upon the cross, h●e commended his mother to the custody of john; which probably argueth, that she had no child to whose care and keeping she might be commended. And though Christ be called her first born, yet doth it not follow that she had any child after him: for as that is called last after which there is none, so that is called the first before which there was none. Epiph. l. 2.10. ● And as for joseph, when he was espoused to Marie, he was a man of eighty years old. And here we have occasion to praise the wisdom of God, in the forming of man. The first man Adam was borne of no man; but immediately created of God: the second, that is Eve, is form not of a woman, but of a man alone: the third & all after, begotten both of woman & man: the fourth, that is, Christ, God and man, not of no man as Adam, not of no woman as Eve; not of man and woman as we: but after a new manner, of a woman without a man he is conceived and borne. And hereupon our duty is not to despise, but highly to reverence the virgin Marie, as being the mother of the son God, a Luk. 1. 4●. a prophetess upon earth, a Saint in heaven. And we do willingly condescend to give her honour three ways, first by thanksgiving to God for her, secondly by a reverent estimation of her, thirdly by imitation of her excellent virtues: yet far be it from us to adore her with divine honour, by prayer to call upon her, as though she knew our hearts, and heard our requests, and to place her in heaven as a queen above the son of God. The name of the mother of Christ is added, to show that he came of the lineage of David, and that therefore he was the true Messias before spoken of. It may be objected, that both Matthew and Luke sets down the genealogy of joseph, of whom Christ was not. Ans. Matthew sets down indeed in Christ's genealogy, the natural descent of joseph, the husband of Marie, having jaacob for his natural father: but Luke taking another course, propounds the natural descent of Marie the mother of Christ: and when he saith that joseph was the son of Eli, he means of a legal son. For sons and daughters in law, are called sons and daughters to their fathers and mothers in law: Mary herself and not joseph, being the natural daughter of Elimine And whereas Luke doth not plainly say, that Marie was the daughter of Eli, but puts joseph the son in law in her room, Aphric. apud ●useb. 〈◊〉 l. 4 c. 15. the reason hereof may be, because it was the manner of the jews to account and continue their genealogies in the male and not in the female sex, the man being the head of the family, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is only by the way: for they make no degrees herein. Again it may be further demanded, how Christ could come of David by Solomon, as Matthew saith, and by Nathan as Luke saith; they twain being two distinct sons of David. Ans. By virtue of the law, whereby the brother was bound to raise up seed to his brother: there was a double descent in use among the jews, the one was natural, the other legal. Natural, when one man descended of another by generation, Deut. 25. as the child from the natural father, Legal, when a man not begotten of another, yet did succeed him in his inheritance; and thus Salathiel is the natural son of Neri, and the legal son of jechonias. M●t 1.12. & Luk. 3.17. Now Saint Luke sets down the natural descent of Christ from David by Nathan, and Saint Mathewe the other descent, which is legal, by Solomon; whom Christ succeeded in the right of the kingdom, being borne the King of the jews: none that could possibly be named, having more right to it, than he. By this descent of Christ we have occasion to consider, that Christ was even in his birth the most excellent and noble man that ever was, descending o● the eternal father as he is the son of God, and as he is man, descending of the patriarchs, and of the renowned kings of judah. And this his nobility he conveys in part to his members, in that he makes them the sons of God, a royal priesthood, and a peculiar people to himself: enriching them also with the revenues of the whole world, and with title and right to the kingdom of glory in heaven, as their inheritance. And withal, Christ being the lively pattern of true nobility, by his example men of blood are taught not to stand so much on their pedigree, and their ancetours, as though nobility stood in this, that man descends of man: but to labour with all that they may be the sons and daughters of God by regeneration in Christ. This indeed is the ornament of the blood, the best part in the noble man's scutcheon, and the finest flower in his garland. And though a man be never so noble or great an estate, yet if he be not a repentant sinner, he is base and vile, and his nobility stinks in the nostrils of god. Christ in his genealogy doth not so much as vouchsafe to name those his ancetours that ruled wickedly; and hereupon Saint Mathewe omitteth three kings of judah, Achaziah, joas, and Amaziah: whereas nevertheless heinous offenders that repented are mentioned, as Ruth, & Thamar, and Bathshabe. Thus much of the incarnation of Christ: now followeth the third and last point which is to be considered in the description of Christ, namely, the estate of Christ after his birth, which is twofold, the estate of humiliation, and the estate of exaltation. The estate of humiliation, is the condition of Christ the Mediator, in which he abased himself even to the death of the cross, that by that means he might perform the office of a priest in making satisfaction to the justice of his father. This estate agrees to the whole person of Christ according to both natures. For first of all his manhood was abased and humbled, in that it was made subject to the infirmities of man's nature, as also to the miseries and punishments which were due unto man for sin. Secondly, his Godhead was abased; not as it is considered in itself. For so it admits no alteration or change. But in respect of the flesh or manhood assumed; under the which as under a vail, the Godhead lay hid from the first moment of the incarnation to the time of his resurrection, without any great manifestation of his power & majesty therein. The order of these two estates must be marked. First is the estate of humiliation, and then in the second place follows the estate of exaltation. As Christ saith of himself, ●uk. 1●. 26. O fools, & slow of heart to believe, etc. ought not Christ to have suffered these things and to enter into his glory. And here we for our parts must learn a lesson. The same which was true in Christ the head, must be verified in all his members; they must all have their twofold estate: first in this life the estate of humiliation: secondly after this life the estate of glory. And as Christ first entered into the state of his humiliation, and then into glory: so it is with his members, first they must be abased in this life, and secondly exalted in the world to come. He that will reign with Christ and be exalted, must first suffer with him, and be humbled: he that will wear the crown of glory, must wear first a crown of thorns: ●ev. 15. ●. they that will have all tears wiped from their eyes, must here first in this life shed them. And the children of God before they can sing the song of Moses, and of the servants of God, and of the lamb, must first swim through the sea of burning glass: whereby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of misery. And if this be true, than we may hear learn, that it is a wretched case for a man in this life to have perpetual ease, rest, and quietness both in body & soul, goods, & good name: for we see by Christ's example, that through adversity we must come to happiness: and if a man would have rest and peace in the life to come, then in this life he must look for trouble, persecution, and sorrow. Indeed in the judgement of the world, they are blessed that always live at rest; but before God they are most miserable, and (as oxen which are made fat in the best pasture) ready for the slaughter-house every day. Secondly, here is an excellent consolation for those which profess the Gospel of Christ; in the time of trouble and persecution they must rejoice, because the state of humiliation in this life is a sign that they are in the plain and right way to salvation and glory. A man is to take his journey into a far country, and enquiring for the way, it is told him that there are many plain ways; but the strait and right way is by woods, and hills, and mountains, and great dangers: now when he is travailing, and comes into those places, he gathereth certainly that he is in the right way: so the child of God that is going to the kingdom of heaven, though there be many ways to walk in, yet he knows that there is but one right way, which is very strait and narrow, full of trouble, sorrow, and persecution: full of all manner of crosses and afflictions: and when in this life he is persecuted and afflicted for good causes, whether in body or in mind, if he be content to bear his cross, it argueth plainly that he is in the right way unto salvation: Act. 14●●●. for through many afflictions we must enter into the kingdom of heaven. The humiliation of Christ is first of all set down in the Creed generally, and secondly by his parts or degrees. Generally, in these words, Suffered under Pontius Pilate. Where we must consider two things; the Passion itself, and under whom it was. For the first, that we may the better conceive the passion in his own nature, seven special points must be opened. I. The cause efficient. The principal cause of the passion, as it is the price of our redemption, was the decree and providence of God; as Peter saith expressly that Christ was delivered by the determinate counsel and foreknowledge of God. Act. 2 2●. The impulsive cause that moved God to work our salvation by this means, was nothing in man (for all mankind was shut up under unbelief, and therefore unable to procure the least favour at God's hand) but the will and good pleasure of God within himself. The instruments which the Lord used in this business, were the wicked jews and Gentiles, and the devil himself; by whom he brought to pass the most admirable work of redemption, even then when they according to their kind did nothing else but practice wickedness and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of adversities and miseries both of body and mind. All which may be reduced to three heads, the temptations of Christ, his ignominies and slanders, his manifold sorrows and griefs, especially those which stand in the apprehension of the unsupportable wrath of God. III. The form of the passion, is that excellent and meritorious satisfaction which in suffering Christ made unto his father for man's sin. We do not rightly consider of the passion, if we conceive 〈◊〉 to be a bare and naked suffering of punishment, but withal we must conceive it as a propitiation or a means satisfactory to God's justice. The passion considered as a passion, ministers no comfort: but all our joy and rejoicing stands in this, that by faith we apprehend it as it is a satisfaction or a means of reconciliation for our offences. In this very point stands the dignity of the passion, whereby it differs from all other sufferings of men whatsoever. Therefore most damnable and wicked is the opinion of the papists, who besides the alone passion of Christ, maintain works of satisfaction, partly of their own, and partly of the Saints departed: which they add to the passion as an appendance thereof. IV. The end of the passion is, that God might bring to pass a work in which he might more fully manifest his justice and mercy, than he did in the creation, and that is the reconciliation between God and man. And here remember with the passion to join the active obedience of Christ in fulfilling the law: for Christ in suffering obeyed, and in obeying suffered. And they must be jointly conceived together for this cause. In reconciliation with God, two things are required: the removing of sin in regard of the guilt, of the fault, and the punishment, and the conferring or giving of righteousness. Now the passion of Christ considered apart from his legal obedience, Non peccator. only takes away the guilt and punishment, frees man from death; and makes him of a sinner to be no sinner: and that he may be fully reconciled to God, ●. justus. and accepted as righteous to life everlasting, the legal obedience of Christ must also be imputed. And therefore in the Scriptures, where all our redemption is ascribed to the death and passion of Christ, this very obedience which stands in the perfect love of God and man must be included and not excluded. V. The time of the passion was from the very birth of Christ to his resurrection: yet so, as the beginnings only of his sufferings were in the course of his life, and the accomplishment thereof to the very full upon the cross. VI The person that suffered was the son of God himself: concerning whom in this case two questions must be resolved. The first; how can it stand with God's iustice● to lay punishment upon the most righteous man that ever was, and that for grievous sinners: considering that tyrants themselves will not do so. Ans. In the passion, Christ must not be considered as a private person: for than it could not stand with equity that he should be plagued and punished for our offences; but as one in the eternal counsel of God set apart to be a public surety or pledge for us, Hebr. 7.22. to suffer and perform those things which we in our persons should have suffered and performed. For this cause God the father is said to give his son unto us, and the son again to give his life for his friends. joh. 3.16. & 15.13. The ●econd question is, how by the short and temporary death of the son of God, any man can possibly be freed from eternal death and damnation, which is due unto him for the least sin. Ans. When we say that the son of God suffered, it must be understood with distinction of the natures of Christ not in respect of the Godhead, but in respect of the assumed manhood: yet nevertheless the passion is to be ascribed to the whole person of Christ God and man: and from the dignity of the person which suffered, ariseth the dignity & excellency of the passion, whereby it is made in value and price, to countervail everlasting damnation. For when as the son of God suffered the curse for a short time, it is more than if all men and angels had suffered the same for ever. VII. The difference of the passion of Christ, and the sufferings of Martyrs: and that stands in two things. First Christ's passion was a cursed punishment; the sufferings of the Martyrs are no curses, but either chastisements or trials. Secondly, the passion of Christ is meritorious for us even before god, because he became our mediator and surety in the covenant of grace, but the sufferings of Martyrs are not of value to merit for us at God's hand: because in suffering they were but private men, and therefore they nothing appertain to us. By this it appears that the Treasury of the Church of Rome, which is as it were a common chest containing the overplus of the merits of saints, mingled with the merits of Christ, kept and disposed by the Pope himself, is nothing else but a senseless dotage of man's brain. And whereas they say that Christ by his death did merit that Saints might merit both for themselves and others, it is as much as if they should say, the son of God became jesus, to make every one of us jesus. And it is a manifest untruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: considering whatsoever it is, hath, or doth; it is, hath, and doth the same, wholly and only by grace: whereas therefore Christ meriteth for us, it is by reason he is both God and man in one person. For this cause it is not possible that one mere man should merit for another. The use of the passion followeth. It is the manner of Friars and jesuits in the Church of Rome to use the consideration of the passion of Christ, Lud. Gran. as a means to stir up compassion in themselves, partly towards Christ, who suffered grievous torments, and partly towards the virgin Marie, who for the torments of her dear son was exceedingly troubled: and withal to kindle in their hearts an indignation towards the jews, that put Christ to death. But indeed this kind of use is mere human, and may in like manner be made by reading of any human history. But the proper and the special use of the passion indeed is this: first of all we must set it before our eyes as a looking glass, in which we may clearly behold the horribleness of our sins, that could not be pardoned without the passion of the son of God: and the unspeakable love of Christ, that died for us, and therefore loved his own enemies more than his own self: and lastly our endless peace with God and happiness: in that, considering the person of our redeemer, who suffered the pangs of hell, we may after a sort find our paradise even in the midst of hell. Secondly, the meditation of Christ's passion serves as a most worthy mean● to begin and to confirm grace, specially when it is mingled with faith; and that two ways. For first, it serves to breed in our hearts a godly sorrow for our sins past, when we do seriously with ourselves consider, that our own sins were the cause of all the pains and sorrows & calamities which he suffered in life and death. Lev. 44.29. When any man had sinned under the law, he brought unto the temple or tabernacle some kind of beast for an offering, according as he was prescribed, laying his hand upon the head of it, and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserved death, and not the beast; and that it being slain and sacrificed, was a ●igne unto him of the sacrifice of Christ offered upon the cross for his ●innes. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were upon our own heads, utterly accusing and condemning ourselves, evermore keeping this in our hearts, that Christ suffered not for himself, but for our offences, which were the proper cause of all his woe and misery. And as Christ's passion was grievous and bitter unto him, so should our sins likewise be grievous and bitter unto us: let us always remember this; otherwise we shall never reap any sound benefit by the passion of Christ. Again, the passion of Christ is a notable means to stir up in our hearts a purpose and a care to reform ourselves, and live in holiness and newness of life; on this manner. Hath the son of God so mercifully dealt with me, as to suffer the curse of the whole law for my manifold iniquities, and to deliver me from just and deserved damnation? yea, no doubt, he hath, I am resolved of it: if I should go on in mine old course, I should be the most ingrateful of all creatures to this my loving Saviour: I will therefore by his grace return and reform my life. And in this very point of reformation, the passion of Christ is set before us as a most lively pattern and example to follow. ● Pet. 4. ●. For as much (saith S. Peter) as Christ hath suffered for us in the flesh, arm your s●lues likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin. Where he teacheth, that there must be in us a spiritual passion answerable to the passion of Christ. For as his enemies did lad him with miseries even to the death of the cross; so should we lad our own flesh, that is, the corruption of our natures, with all such means as may subdue and weaken, crucify and kill it. To the doing of this, three things especially are required. First, we must consider that the corruption of our rebebellious natures is like the great and mighty Goliath, and the grace of God which we receive like young and little David: and therefore if we desire that grace should prevail against corruption, we must disarm the strong man, and strip him of all his weapons: which is done, by giving all the members of our bodies to be instruments of the service of God in righteousness and holiness. Secondly, we must endeavour to keep in the corruption of nature as it were choking and smothering it in the heart; that by it neither the world nor the devil prevail against us. And this must be done by having a narrow regard unto all the powers and faculties of body and soul, setting a watch before our eyes, ears, lips, and all other parts of the body, that are in any action the instruments of the soul; Psal. 119.37. job. 31.1. Prou. 4.23. and above all, as Solomon saith, by countergarding the heart with all diligence. By the outward senses of the body, as through open windows the devil creeps into the heart; and therefore our duty is, to stop all such ways of entrance. Thirdly, when original corruption begins to rebel either in the mind, will, or any of the affections, then must we draw out the sword of the spirit which is the word of God, and encounter with that hideous giant, laying load upon him by the judgements and threatenings of the law, and as it were beating him down with clubs, as Paul speaketh. 1. Cor. 9.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if it fall out that concupiscence begin to conceive and bring forth any sin, we must cruise it in the head, and dash it against the ground, as a bird in the shell, lest it grow up to our utter confusion. These are the duties which we should learn by the passion of Christ. But lamentable are our days, in which all for the most part goes contrary: for commonly men are so far from killing and subduing the rebellion of the natural concupiscence, that all their study and care is, how they may feed and cherish it, and make it stronger than the mighty Goliath. But let us for our parts be conformable to Christ in his passion, suffering in our flesh as he suffered in body and soul for. And let us daily more and more by the hand of faith apprehend and apply to our hearts and consciences the passion of Christ, that it may as a fretting corrosive eat out the poison of our sinful natures and consume it. Now followeth the second point concerning the passion of Christ, which is, under whom he suffered, namely under Pontius Pilate. And Christ may be said to suffer under him in two respects. First, because he was then the precedent of jury. For a little before the birth of Christ the kingdom of the jews was taken away by the Roman Emperor, Luk. 3. 1● and reduced into a Province, and Pontius Pilate was placed over the jews, not as king, but as the Roman emperors deputy. And this circumstance is noted in the history of the Gospel, and here specified in the Creed, to show that the Messias was exhibited in the time foretold by the Prophets. Gen. 49. 1●. jacob foretold that Shilo must be borne after the sceptre is removed from judah. Isaiah saith, Isa. 11.1. that the family of Ishai shall be worn as it were to the root before Christ as a branch shall spring out of it. Again, Christ suffered under Pontius Pilate as he was a judge: whereby we are given to understand of a wonder, namely that Christ the son of God, King of heaven and earth, was arraigned at the bar of an earthly judge, and there condemned. For thus much the words in meaning import, that Pontius Pilate sat as judge upon Christ, to examine him, to arraign him, and give sentence against him. Wherefore before we come to speak of the degrees of the passion of Christ, we must needs entreat of his arraignment upon earth. In handling whereof we must generally consider these points. First that when he was arraigned before Pilate he was not as a private man, Heb. 7●●●. but as a pledge and surety that stood in the place and stead of us miserable sinners, as the Prophet Isaiah saith, Isa. 52.4. He bore our infirmities, and carried our sorrows: and withal in him was mankind arraigned before God. Secondly, this arraignment was made not privately in a corner, but openly in the public court, and that in a great feast of the jews, as it were in the hearing of the whole world. Thirdly, though Pilate in citing, examining, and condemning Christ, intended not to work any part of man's redemption, yet was this wholly set down in the counsel and good pleasure of God, in whose room Pilate sat, ●. Chr. 19.6. and whose judgement he exercised. The general use of Christ's arraignment, is twofold. First, it is a terror to all impenitent sinners: for there is no freedom or protection from the judgement of God, but by the arraignment of Christ: and therefore such as in this life receive him not by faith, must at the end of this world be brought out to the most terrible bar of the last judgement, there to be arraigned before the King of heaven and earth. And mark the equity hereof. Christ himself could not have been our Saviour and redeemer, unless he had been brought out to the bar of an earthly judge, and arraigned as a guilty malefactor: and therefore there is no man upon earth that lives and dies out of Christ, but he must whether he will or no, hold up his hand at the bar of the great judge of all mankind, where he shall see hell underneath him burning red hot, and opening itself wide to swallow him up: and on the right hand of God standing all the Prophets, Apostles, and Saints of God giving judgement against him: on the left hand, the devil and all his angels accusing him; and within him a guilty conscience condemning him. And thus one day shall the arraignment of those persons be, that with full purpose of heart cleave not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitory and earthly matters, even of their pigs with the Gaderens, then of him and his benefits: and such persons should rather be pitied then despised of us all, considering their estate is such, that every day they are going as traitors pinioned to their own judgement, that they may go thence to eternal execution. Secondly, Christ's arraignment is a comfort to the godly. For he was arraigned before Pilate, that all such as truly believe in him, might not be arraigned before God at the day of the last judgement: he was accused before an earthly judge, that they might be cleared and excused before the heavenly judge: lastly he was here condemned on earth, that we might receive the sentence of absolution and be eternally saved in heaven. The arraignment of Christ hath three parts: his apprehension, his accusation, his condemnation. In the apprehension, we must consider two things: the dealing of Christ, and the dealing of judas and the jews. The dealing and proceeding of Christ was this: when he saw that the time of his apprehension and death was near, he solemnly prepared himself thereto. And his example must teach every one of us, who know not the shortness of our days, every hour to prepare ourselves against the day of death, that then we may be found ready of the Lord. What? shall the Son of God himself make preparation to his own death, and shall not we most miserable sinners do the same, who stand in need of a thousand preparations more than he? wherefore let us continually think with ourselves that every present day is the last day of our life, that so we may address ourselves to death again the next day. The first thing which Christ doth in this preparation, is to make choice of the place, in which he was to be apprehended, as will appear by conferring the Evangelists together. S. Matthew saith, Math. 26.36. he went to the place called Gethsemane: S. Luke saith, he went to the mount of Olives as he was accustomed. Luk. 22.39. And that we might not imagine that Christ did this that he might escape and hide himself from the jews, S. john saith, that judas which betrayed him knew the place, because oftentimes he resorted thither with his Disciples: joh. 18.2. whereas if he had feared apprehension he would have rather gone aside to some other secret and unwonted place. This then is the first point to be considered, that Christ knowing the time of his own death to be at hand, doth willingly of his own accord resort to such a place in which his enemies in all likelihood might easily find him, and have fit opportunity to attach him. For if he should have still remained in jerusalem, the Scribes and pharisees durst not have enterprised his apprehension, because of the people whom they feared: but out of the city in the garden all occasion of fear is cut off. By this it is manifest, that Christ yielded himself to death willingly, and not of constraint: and unless his sufferings had been voluntary on his part, they could never have been a satisfaction to God's justice for our sins. Here a question offereth itself to be considered, whether a man may lawfully fly in danger and persecution, seeing Christ himself doth not. Answ. When good means of flying and just occasion is offered, it is lawful to fly. When the jews sought to kill Paul at Damascus, the Disciples took him by night, and put him through the wall, and let him down in a basket to escape their hands. When Moses was called by God to deliver the Israelites, after he had slain the Egyptian, and the fact was known, and Pharaoh sought to kill him for it, he fled to the land of Madian. And our Saviour Christ sundry times when he was to be stoned, and otherways hurt by the jews, withdrew himself from among them. It is lawful then to fly in persecution, these caveats observed. First, if a man find not himself sufficiently strengthened to bear the cross. Secondly, his departure must be agreeable to the general calling of a Christian, serving to the glory of God and the good of his brethren, and the hurt of none. Thirdly, there must be freedom at the least for a time from the bond of a man's particular calling. If he be a Magistrate, he must be freed from ruling: if a Minister, from preaching and teaching, otherways he may not fly. And in this respect Christ, who did withdraw himself at other times, would not fly at this time; because the hour of his suffering was come, joh 18. 4●. wherein he intended most willingly to submit himself to the good pleasure and will of his father. The second part of the preparation, is the prayer which Christ made unto his father in the garden. And herein his example doth teach us earnestly to pray unto God against the danger of imminent death, and the temptations which are to come. And if Christ, who was without sin, and had the spirit above measure had need to pray, then much more have we need to be watchful in all kind of prayers, who are laden with the burden of sin, and compassed about with manifold impediments and dangerous enemies. In this prayer sundry points worthy our marking are to be considered. The first, who prayed? Answ. Christ the Son of God: but still we must remember the distinction of natures & of their operations in one and the same Christ; he prayeth not in his Godhead, but according to his manhood. The second is, for whom he prayeth. Ans. Some have thought that this and all other his prayers were made for his mystical body the Church; but the truth is, he now prays for himself, yet not as he was God, for the Godhead feels no want: but as he was a man abased in the form of a servant; and that for two causes. First, in that he was a man, he was a creature, and in that respect was to perform homage to God the creator. Secondly, as he was man, he put on the infirmities of our nature, and thereupon prayed that he might have strength and power in his manhood to support him in bearing the whole brunt of the passion to come. The third point is, to whom he prayed? Answ. To the father: neither must this trouble us, as though Christ in praying to the father, should pray to himself, because he is one and the same God with him. For though in essence they admit no distinction, yet in person or in the proper manner of subsisting they do. The Father is one person, the Son an other: ●n personis non est, allied & ●li●d: est tamen alius & alius. therefore as the father saying from heaven, This is my well-beloved Son, spoke not to himself, but to the Son: so again the Son when he prayeth, he prays not to himself, but to the Father. The fourth point, what was the particular cause of his prayer. Ans. His agony in which his soul was heavy unto death; not because he feared bodily death, but because the malediction of the law, even the very heat of the fury and indignation of God was poured forth upon him, wherewith he was affected and troubled, as if it had been defiled with the sins of the whole world. And this appears, first by the words whereby the Evangelists express the agony of Christ, Ma●h. 26.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which signify exceeding great sorrow and grief: secondly, by his doleful complaint to his Disciples in the garden, My soul is heavy unto the death: thirdly, by his fervent prayer thrice repeated, full of doleful passions: fourthly, by the coming of an Angel to comfort him: fifthly, by his bloody sweat, the like whereof was never heard. And herein lies the difference between Christ's agony, and the death of Martyrs: he put on the guilt of all our sins, they in death are freed from the same: he was left to himself void of comfort, they in the midst of their afflictions feel the unspeakable comfort of the holy Ghost: and therefore we need not marvel why Christ should pray against death, which nevertheless his members have received and borne most joyfully. Again, this most bitter agony of Christ is the ground of all our rejoicing, and the cause why Paul bids all the faithful in the person of the Philippians, to rejoice always in the Lord, and again to rejoice. And here we are further taught, that when we are plunged into a sea of most grievous afflictions, and overwhelmed with the gulfs of most dreadful temptations, even then, than I say, we should not be discouraged, but lift up our hearts by fervent prayer to God. Thus did Christ when in the garden he was about to drink the cup of the wrath of God, and to suck up the very dregs of it: 〈…〉 and David saith, that out of the deeps he called of the name of the Lord and was heard. The fifth point, what is the matter and form of this prayer. Answ. Christ prays to be delivered from the death and passion which was to come, saying on this manner, Father, let this cup pass from me: yet with two clauses added thereto, If it be possible, and, Not my will, but thy will be done. But it may be demanded, how it could be that Christ knowing that it was his Father's will and counsel that he should suffer death for man, and also coming into the world for that end, should make such a request to his Father without sin. Answ. The request proceeds only of a weakness or infirmity in Christ's manhood without sin, which appeareth thus. We must still consider that when he made this prayer to his father, the whole wrath of God and the very dolours and pangs of hell seized upon him: whereby the senses and powers of his mind were astonished, and wholly bend to relieve nature in this agony. For as when the heart is smitten with grief, all the blood in the body flows thither to comfort it: so when Christ was in this astonishment, the understanding and memory, and all the parts of his human nature (as it were for a time suspending their own proper actions) concurred to sustain and support the spirit and life of Christ, as much as possibly might be. Now Christ being in the midst of this perplexed estate, prayeth on this manner, Father, if it be possible let this cup pass. And these words proceed not from any sin or disobedience to his Father's will, but only from a mere a joh. 1●. ●7. perturbation of mind, caused only by an outward means, namely the apprehension of God's anger; which neither blinded his understanding nor took away his memory so as he forgot his father's will, but only stopped and stayed the act of reasoning and remembering for a little time: even as in the most perfect clock that is the motion may be stayed by the air, or by man's hand, or by some outward cause without any defect or breach, made in any part of it. It may be objected that Christ's will is flat contrary to the will of his father. Ans. Christ's will as he is man and the will of his father in this agony, were not contrary, but only divers, and that without any contradiction or contrariety. Now a man may will a divers thing from that which God willeth, and that without sin. Paul desired to preach the word of God in Asia and Bythinia, Act. 16. 6●●● but he was hindered by the spirit. For all this, there is no contrariety between Paul and the spirit of God; but in the show of discord great consent. For that which Paul willeth well, the spirit of God willeth not, by a better will: though the reason hereof be secret, and the reason of Paul's will manifest. Again the minister in charity reputing the whole congregation to be elect, in holy manner seeketh and willeth the salvation of every one, which nevertheless the Lord in his eternal counsel willeth not. Now between both these wills there may be and is a difference without contrariety. For one good thing as it is good may differ from another; but it cannot be contrary unto it. It may further be alleged, that in this prayer there seems to be a combat and fight in the mind, will, and affections of Christ, and therefore sin. Ans. There are three kind of combats: the one between reason and appetite, and this fight is always sinful, and was not in Christ: the second is between the flesh and the spirit, and this may be in God's child who is but in part regenerate; but it did not befall Christ who was perfectly holy. The third is a combat of divers desires, upon sundry respects drawing a man to and fro. This may be in man's nature without fault: and was in Christ, in whom the desire of doing his Fathers will striving and struggling with another desire; whereby nature seeks to preserve itself, caused him to pray in this manner. The sixth point is, in what manner Christ prayed. Answ. He prayed to his Father partly kneeling, partly lying on his face, and that with strong cries and tears, sweeting water and blood: and all this he did for our sins. Here then behold the agony of Christ as a clear crystal, in which we may fully see the exceeding greatness of our sins, as also the hardness of our hearts. We go vaunting with our heads to heaven as though it were nothing to sin against God, whereas the horror of the wrath of God for our rebellions, brought down even the son of God himself, and laid him groveling upon the earth. And we cannot so much almost as shed one tear for our iniquities, whereas he sweats blood for us. Oh let us therefore learn to abase ourselves, and to carry about us contrite and bleeding hearts, and be confounded in ourselves for our sins past. The last point is the event of the prayer, which is to be heard, as the author of the Hebrews saith, Hebr. 5.7. Christ jesus in the days of the flesh, did offer up unto his father prayers, and supplications, with strong cries and tears, unto him that was able to save him: and was also heard in that thing which he feared. But some will say, how was Christ heard, seeing he suffered death and bare the pangs of hell, and the full wrath of God? if he had been heard he should have been delivered from all this. Answ. We must know that God hears our prayers two ways: I. when he directly grants our request. II. when knowing what is good for us, he gives not us our requests directly, but a thing answerable thereunto. And thus was Christ heard: for he was not delivered from suffering; but yet he had strength and power given him, whereby his manhood was made able to bear the brunt of God's wrath. And in the same manner God heareth the prayers of his servants upon earth. Paul prayed to be delivered from the angel Satan that buffeted him: but the Lord answered that it should not so be, because his grace whereby he was enabled to resist his temptation was sufficient: and Paul finding the fruit of his prayers on this manner, 1. Cor. 11.9. protests hereupon that he will rejoice in his infirmities. Others pray for temporal blessings, as health, life, liberty, etc. which notwithstanding God holds back, and gives in stead thereof spiritual graces, patience, faith, contentation of mind. Augustine saith, God hears not our prayers always according to our wills and desires, Audit ad salu●●●● non audit a● voluntatem. but according as the things asked shall be for our salvation. He is like the Physician, who goes on to launch the wound and hears not the patient though he cry never so, till the cure be ended. Now followeth the second thing to be considered in Christ's apprehension, namely the dealing of the jews: wherein we must consider four things: I. how they consult together concerning Christ's apprehension. II. how they came to the place and met him. III. how they laid hands on him. FOUR how they bound him and took him away. For the first: before they enterprised this matter, they did wisely and warily lay their heads together, to consult of the time and place: and also of the manner of apprehending him. So Saint Matthew saith, M●●h. 26,3, ●,5. There assembled together the chief Priests, and the Scribes, and the El●ers of the people into the hall of the chief Priest called Caiphas: and consulted how they might take jesus by subtlety. Whence we learn two good instructions: first, the jews having a quarrel against Christ, could never be at ●est till they had his blood: and therefore they consult how they might take him: but God did so order the matter, and disclose of their purposes and consultations, that even thereby he did confound them and their whole nation. ●or by reason of this heinous sin against Christ, came the just wrath of God upon them, and so remaineth unto this day. Whereby we see, that the Lord will overthrow such in their own wisdom, that will be wise without the direction of God's word, and against Christ. And thus it was with Achi●ophel, who for wisdom was as the oracle of God: yet because he rebelled against the Lords anointed, God confounded him in his own wisdom. For when his counsel which he gave against David was not followed, he thought hims●●●e despised as the text saith, 2. Sam. 17. 2●● and saddled his ass, and arose and went home into his 〈◊〉 and put his household in order and hanged himself: & in this action he showed himself more senseless than a bruit beast. And in our days the Leaguers that have bound themselves by oath to root out the Church of God; by his most wonderful providence turn their swords against themselves and destroy each other. Therefore if we would be wise, we must learn to be wise in Christ: for else our counsel will be our own confusion. Secondly, hence we learn, that if any shall live in stubbornness and rebellion against Christ, t●● Lord will so carry and order those men, or that people, that in the 〈…〉 shall be the very causes of their own perdition. This we see most p●●●n●●y in the example of these jews: for they evermore envy Ch●●st, and now they go on to take counsel against him; but God so disposed thereof, that even by this means they brought destruction upon themselves and their country. This must teach thee to take heed how thou livest in thy sins: for if thou do so, the Lord hath many ways to work thy confusion: as, thy conscience to condemn thee; thy friends to forsake thee; the devil & his angels to torment & molest thee; and his creatures to annoy thee. Yea, the Lord can leave all these, and m●ke thine own self to be the direct means of working thine own confusion, both in body and soul eternally: & that even then, wh● thou art most wary and wise in thine own behalf: and this is the reward of all those that walk on in their evil ways without any true conversion. Having consulted, in the next place they come to the garden, where Christ was to be apprehended. Math. 2●. 4●, joh. ●8●● And here we are to consider who they were that 〈◊〉, ●●mely, the Scribes, and pharisees, the high priests, and their servants; a ●●nd of s●●ldiers, & the servants of Pontius Pilate, & the Elders of the jews: a●●●hich came with one consent to the place where Christ was, that they might 〈◊〉 him. Where we learn a good lesson; that all sorts of wicked men disagreeing among themselves, can agree against Christ. The Scribes and Pharise●●ere two contrary sects, and at discord one with another in matters of re●●gio●● and judas was one of Christ's disciples: the Elders differed from them all: 〈◊〉 soldiers were Gentiles: all these were at variance among themselves, and could not one brook another. So also we read that Herod and Pontius Pilate were not friends: Luk 23.12. but at the same time when Christ was apprehended, Pilate sent him to Herod, and they were made friends. Now as these wicked men did all conspire against Christ; so do the wicked ones of this world in all countries and kingdoms band themselves against the Church of Christ at this day. And howsoever such be at discord among themselves, yet they do all join hand in hand to persecute Christ in his members. And the reason is plain; because Christ and his religion is as flat opposite to the corrupt disposition of all men, as light is to darkness. Again, whereas we see so many sorts of men so amiably consenting to take Christ: we may note how all men naturally do hate and abhor him, and his religion. And look as then it was with Christ, so hath it been with all his members, and will be to the end of the world. They are accounted as the offscouring of the world, men not worthy to live on the face of the earth: as Christ told his Disciples, Math. 24.9. saying, Ye shall be hated of all nations for my name's sake. Let us also mark how all these came furnished to apprehend Christ: the text saith, Luk. 22.52. they came with clubs and staves as unto a thief. All the whole nation of the jews knew right well that Christ was no man of violence, but meek and lowly: and yet they came armed to apprehend him; as though he had been some mighty potentate that would not have been apprehended, but have resisted them. Where we see the property of an evil conscience, which is to fear where there is no cause at all. This causeth some to be afraid of their own shadows: and if they see but a worm peep out of the ground, they are at their wit's end: and as Solomon saith, Prov. 28.1. The wicked flee when none pursueth them. After that they are now come to Christ, we are to consider two things in their meeting: I. Christ's communication with them. II. The treason of judas. Concerning their conference, it is said, job. 18.4,5,6. jesus knowing all things that should come unto him, went forth, and said unto them, Whom seek ye? they answered him; jesus of Nazareth: jesus answered, I am he. Now so soon as he had said, I am he, the stoutest of them fell to the ground, as being astonished at the majesty of his word. Where note, that the word of God is a word of power. The same power was in his word when he raised up Lazarus: for when he had lain in the grave, and had entered into some degrees of corruption, he did no more, but said, Lazarus come forth; and he that was dead came forth. And hence we may also mark what a wonderful might and power is in the word preached: for it is the very word of Christ, and therefore being preached by his ministers lawfully called by him thereunto; hath the same power & force in it which Christ himself showed when he spoke on earth. It is the savour of life unto life to save those that hear it: ●. Cor. 2.16. or the savour of death unto death. It is like to a vapour or perfume in the air, which in some men's nostrils is savoury and pleasant, and doth revive them: and others again it striketh dead. And therefore every one that either now, or heretofore hath heard this word preached, shall find it to be unto them either a word of power to save their souls, or through their corruption the ministery of death and condemnation. Again, if a word spoken by Christ, being in a base or low estate, be able to overthrow his enemies, then at the last day when he shall come in his glory, and power, and majesty to judge both the quick and the dead; what power shall his words have, Go you cursed of my father into everlasting fire which was prepared for the devil and his angels? The consideration of this, that the word of Christ shall even be as powerful at that day, must be a motive to every one of us to cause us to come unto him: and while we have time in these days of grace and mercy to seek to be reconciled unto him for all our sins, lest at the last day we hear that dreadful voice of Christ sounding against us, Go ye cursed into everlasting fire, etc. And thus much for the communication. Now followeth judas his treason: wherein we are to observe these things. I. the qualities and conditions of the man that did the treason. He was by calling a disciple chosen to be an Apostle, which is the chiefest in Ecclesiall callings: and among the disciples he was in some account; because he was as it were a steward in Christ's family, and bore the bag: but yet he was a traitor, and did more against Christ then all the jews did. For he brought them to the place where they might apprehend him: and when they were come did point him out unto them, and delivered him into their hands: nay he gave them a sign and token, saying, Whom I kiss, he it is: take him and lead him away warily. Here we see the cause why Christ called judas a Devil: Ma●. 14.44. for he said. Have I not chosen you twelve, and one of you is a devil. joh. 6.70. He became to be a devil and a traitor by nourishing a wicked and a covetous heart. And hear we are taught that the ministers of the word, if they make no conscience of sin, by the just judgement of God do prove devils incarnate: this example of judas doth manifest the same: and the reason is plain, for the more knowledge a man hath, the more wicked he is if he want grace. They are like in this case unto a man that hath meat and drink enough, but no stomach to digest meat: whereby the more he eateth, the more it turneth to his hurt. This I speak not to deface the callings of ministers; but that those which preach God's word, should not do it with impenitent hearts, living in their own sins. For it is a fearful thing for a man to speak unto the people of the pardon of their sin, and yet himself not to apprehend the same by faith. A lump of wax if you keep it from heat, jer. 15.19, or from the fire it keeps his own form still, but if it be held to the fire, it melts and runs abroad: so ministers who by reason of their callings come near God, if they be lumps of iniquity and live in their sins, they shall find that the corruptions of their hearts will melt abroad as wax at the fire. And therefore every one that is designed to this calling, must first purge himself of his own sins, Isai 6.5. Act. 20.18. or else God's judgements shall fall upon him, as they did on judas that betrayed Christ. Secondly, let us consider what moved judas to betray his master: namely, the desire of wealth and gain: and this covetousness, which is an insatiable desire of money, is the root of all sin: not that all sins came of it, but because where it is, 1. Tim. 6. ●0. there all other sins are preserved, & do get strength. The desire of thirty pieces of silver caused judas to make an agreement with the jews to betray his master. Some man will happily say that this practice of judas was very strange, and that no man now living would do the like for any money. Ans. judas is dead indeed, but his practice is yet alive: for in the high and weighty calling of the ministery, he that hath charge of souls, and either can not teach and feed his flock, or else will not though he betray not Christ in his own person, yet he betrays the members of Christ unto the devil. If a nour●e should take a man's child to bring up, and yet seldom or never give it milk; in so much that the child pineth away for very hunger: is not she the very cause of the death of it? yes verily. And so it is with him that taketh upon him the charge of God's people, and never feeds them with the milk of god's word, or else so seldom that their souls do famish: he is the murderer of them, and hath betrayed them into the hands of their enemy: and shall be condemned for them as a traitor unto God unless he repent. Besides, those that live by traffic in buying and selling, make gain by lying, swearing, and breaking the Lords Sabbath: & they are also very judasses: for they chop away their souls with the devil for a little gain. And more lamentable is their case, because it is hard to find one of an hundred in the world that makes conscience of a lie, or of any bad dealing; if any gain at all may come thereby. Men use to cry out on judas for betraying Christ: and they do well; yet they themselves for a little worldly pelf betray their own souls. If such would not be counted judasses, they must leave off to sin & keep a good conscience in gods worship, & the works of their callings. Thirdly, let us consider what course judas took in betraying Christ: he was very submiss, saying, Hail, Master, and kissed him. Why did he so? Herein he played the most palpable hypocrite: for having gotten a piece of money, he thought that neither Christ, nor any of his fellow disciples should have known of it (though Christ knew it well enough) and therefore he comes in this manner to him, thinking that Christ would have conveyed himself from amongst them all at the very pinch, as he had done sometimes before. And this practice also of judas is common in the world: judas an enemy unto Christ's speaks him fair, and salutes him, and so do most of our secure and drowsy protestants in England: they salute Christ, both by hearing his word and receiving his sacraments: and as the Prophet saith, they honour God with their lips, but their hearts are far from him. We may see daily experience of this: every man will say, Lord, Lord, but in their lives and conversations, few there be that deny him not, both in the duties which they owe unto God, as also in duties towards their brethren. Many come to hear God's word because they are compelled by the magistrates laws: but when they are come, they worship not God in their hearts: which is plainly seen by the breach of God's holy sabbath in every place: and that they make more account of a mess of pottage with Esau, then of their birthright: and of thirty pieces of silver, then of Christ himself. The third point to be handled in Christ's apprehension is, that they lay hold on him: wherein we must consider two things. I. the resistance made by Christ's disciples. II. their flight. For the first, Christ's disciples resisted, and specially Peter drawing his sword, struck one of the high priests servants, and cut off his ear. This fact our Saviour Christ reproves: and that for these causes. I. because his disciples were private men: Ma●. 2●. ●. and they that came to apprehend him were magistrates. Secondly, he was to work the work of man's redemption: now Peter by this fact did what he could to hinder him. And from this practice of Peter we may learn, that nothing in the world is so hard to a man as to take up his cross and follow Christ. One would think it should be a hard matter for him to encounter with enemies, especially they being stronger than he: but Peter stoutly resisting makes nothing of it: whereas a little before when Christ told him and the rest concerning his passion, they were so heavy with grief that they could not hold up their heads: so hard a thing it is to bear the cross; and for this very cause afterward when Christ reproved him for striking, both he and all the rest of the disciples fled away. Secondly, Peter in all man's reason was to be commended, because he strake in the defence of his master: but Christ reproves him for it. Whence we learn, that if a man be zealous for Christ; he must be zealous within the compass of his calling: and not be zealous first, and then look for a calling, but first look for a calling, and then be zealous. Which thing if Peter had marked he had not dealt so rashly; for being without the compass of his calling he could not but do amiss. Here it may be demanded, whether Christ and his religion may not be maintained by the sword? I answer, that the magistrate, which is the vicegerent of the Lord, is the keeper of both tables: and therefore is to maintain religion with the sword: and so may put to death Atheists, which hold there is no God, of which sort there are many in these days: and heretics, which maliciously maintain, and hold any thing that overthrows the foundation of religion in the Churches whereof they were members. But some object, that in the parable of the field, the servants are commanded not to pluck up the tars from the wheat, Mar. 13.30. but to suffer both to grow till harvest: and that therefore there must be no separation of heretics, and true Christians before the last day of judgement. Ans. The scope of that place is not to forbid the execution of heretics; but it speaks only of the final separation which must be in the end of the world. For there the master of the family doth signify God himself, and the field, the Church militant spread over the face of the whole earth: and by tars is meant not only heretics; but also all those that are forth of the church: the servants are Gods holy angels, and the harvest is the last judgement. Here further it may be demanded, who may use the sword? Ans. All m●n may use the sword to strike and to kill, into whose hands God putteth the sword. Now God putteth it into the hand first and principally of the public magistrate, who when just occasion serves may draw it out. And again it is put into a private man's hand sometime. A private man when he is assailed of his enemy may take the sword in way of his own defence, and may kill his enemy therewith (if there be no other help) not doing it upon malice, but because he can no otherwise escape, and save his own life: and so for want of a magistrate, he is a magistrate unto himself. In the ●light of the disciples we may consider two things: the time, and the quality of the persons. The time was at the apprehension of our Lord & Saviour. And this came to pass not without the special providence of God: that it might be known, that Christ had no helper or fellow in the accomplishment of the work of our redemption: & that, whereas we for our sins deserved to be forsaken of all creatures, he being our pledge and surety might be forsaken for us. As for the quality of the persons that fly, they were the chosen disciples of Christ, such as had believed in him, confessed him, and preached in his name. And this serveth to teach us that God will otherwhiles forsake his own children and servants and leave them to themselves in some part, that they may feel their wants and miseries, & their weakness in themselves, and by that means be humbled thoroughly, and be touched with an hungering desire after Christ. As a mother sets down her child and hides herself, suffering it to cry, fall, and break the face, not becanse she hates it, but that she may teach it to depend upon her, and love her: so god giveth grace to his children, & yet again sometime he doth in part withdraw it from them, & then they fail in their duties sundry ways: and this he doth to make them ashamed of themselves, and to cause them to put all their confidence out of themselves in the merits of Christ. The fourth thing to be considered in Christ's apprehension, is their binding of him. I●h. 18.12. In which action of theirs we are to observe first of all the circumstance of time, when this binding was. When our Saviour Christ had said unto them, I am he, they being astonished fell to the ground: and with all, when Peter had smitten off Malchus ear with his sword, Christ healed the same miraculously. Yet after all this, though they had seen his wonderful power both in word and deed, they proceed in malice against him; and lay hands on him, and bind him as a malefactor. In this we note what a fearful sin hardness of heart is: the danger whereof appeareth in this, that if a man be overtaken with it, there is nothing that can stay or daunt him in his wicked proceedings: no not the powerful words and deeds of Christ himself. And indeed among God's judgements there is none more fearful than this: and yet (how fearful soever it be) it is a rise sin amongst us in these our days. For it is very evident by common experience, that the more men are taught the doctrine of the law, and of the Gospel, the more hard and senseless are their hearts: like unto the stithy; which, the more it is beaten upon with iron hammer, the harder it is. And again, it is hard to find men that sorrow for their sins, and feel the want of Christ: which argueth the exceeding deadness of spirit● And let us be resolved that it is a most terrible judgement of God, the rather to be feared, because it is like a pleasant sleep, into which when a man is fallen, he feels neither pain nor grief. And therefore we for our parts must look unto it with fear and trembling, lest it take such hold of us, that we be passed all hope of recovery. Furthermore, this binding of Christ was prefigured unto us in the sacrifices of the old testament: for the beast that was to be sacrificed, was tied with cords & bound, and so brought to the altar. And whereas Christ was bound, we must not consider him in his own person; but as he standing in our room and stead bears the person of all sinners: and therefore whereas he is thus taken captive by his enemies, to be brought before a mortal judge, there to be arraigned for us: hence we learn two good instructions. First here is a comfort to all the people of god: Christ was bound by his enemies, that they might be unloosed from the bondage of Satan, sin, & their own corruptions (under which they lie bound by nature) and might have free liberty in and by him. Secondly all impenitent sinners are taught hereby to reform and amend their hearts & lives. For what exceeding madness is, that they by Christ's bonds being set at liberty, will yet live and die in their sins, and take pleasure to lie bound hand and foot under the power of sin and Satan. And indeed this showeth unto us the fearful and dangerous estate of all those that go on still in their sins. For what can they say for themselves at the day of judgement, when as now they have freedom offered and will not accept of it? Thus much of Christ's apprehension: Now followeth the indictment. For they proceed against him judicially, Math. 26.57. Mat. 14.53. Luk. 22.66. joh. 18.19. after the custom of the jews Christ's indictment was twofold. One before Caiphas the high priest in the great counsel as jerusalem; the second before the civil judge Pontius Pilate, as is plainly set forth by all the Evangelists. And Christ's arraignment before Caiphas was a preparation to the second before Pontius Pilate, that the jews might thoroughly proceed against him. In the first we are to consider these points: I. the time in which Christ was indicted. II. the end of his indictment. III. the whole tenor and proceeding thereof. For the first: Christ was indicted early in the morning at the break of the day: for he was apprehended in the night, and with all hast brought into Caiphas hall, where they kept him all might: and at the break of the day Caiphas the high priest, and the Elders with the Scribes and pharisees, held a solemn council against him: and there they received accusations and condemned him before morning, at which time they sent him to the common hall, as Saint Matthew saith, Math. 27.1.2. When the morning was come, all the chief Priests and Elders of the people took counsel against jesus to put him to death: and led him away bound, and delivered him to Pontius Pilate. In which action of theirs we are to mark two points. First the diligence of ungodly men and the quickness of their nature to practise sin and wickedness: Isai 59.7. as it was said of the old jews, their feet run to evil, and they make haste to shed blood. When the Israelites would sacrifice to the golden calf which they had made; Exod. 32.6. it is said, they rose up early in the morning. Hence it appears, that if God leave us to ourselves, we are as ready to practise any mischief as the fire is to burn without delay and that with much violence. Now the consideration of this must move every one of us to take heed of all occasions and provocations to sin whatsoever they be, that the corruption of our nature break not forth any way. Secondly, in the circumstance of time of this council, we may mark the rashness of this solemn assembly in judicial proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should have been used; as the serious examining of witnesses, and the weighing of his contrary answers: for he is taken and brought before the judge and condemned on a sudden. Now as this was the practice of this council, so on the contrary the common complaint of these times is of the slow dispatch of matters in law, & of the long delay: in somuch that some be almost undone before their suits be ended; whereas judicial proceedings were ordained by God, not for men's undoing, but for the maintaining of the common peace, and liberty, and wealth. And therefore justice ought to be dispatched with such speed, as men thereby might be furthered, and not hindered. Mat. 26.59. Mat. 14.55. The end of Christ's indictment was directly to kill him, and to put him to death. Here is no indifferent proceeding to be looked for, but plotting on every h●nd for the very blood of Christ. Where note, that in the hearts of all wicked men, there is an engrafted hatred of Christ, and as it were bred in the bone: and the same affection the world carrieth to the members of Christ. This hatred is manifested in the first giving of the promise, I will put enmity between thee and the woman, between thy seed and her seed. It appears in the hatred that Cain bore to his brother Abel, Ishmael towards Isaac, Esau towards jacob: and the Gentiles that were without the covenant, towards the Church of God at all times. And to come near to ourselves, this engrafted hatred that is in the heart of the wicked against Christ and his members, is as plentiful, and as evident as ever it was, even in these our days. For among all men none are more maligned and hated then those that profess Christ: and for none other cause, but because they profess Christ. And hereupon the very profession of religion is laden with nicknames and reproachful terms by all sorts of men. And thus much of the end and intent of their counsel. The proceeding in judgement stands in these points. I. they examine Christ. II. they bring witnesses against him. III. they adjure him to tell them who he is: of these in order. First, they examine our Saviour Christ of his doctrine suspecting him to be a false prophet: secondly, of his disciples, as suspecting him seditiously to raise up a new sect unto himself, to make a faction amongst the jews. Now to this examination let us mark Christ's answer, in which he saith nothing at all concerning his disciples: joh. 18.19. whereas notwithstanding he might have said, that one of them betrayed him, another denied him, and the rest fled away: whereby we note, that it is not our duty at all times, and in all places, to speak of the faults and wants that we know by others. Secondly, the answer which he makes is only concerning his doctrine: whereby the ministers of God and all men else are taught, ●. Pet. 3.15. that being called before their enemies, to give reason of their doctrine: they are (as Saint Peter saith) to be always ready to give an account of the hope that is in them. And further we are to consider the wisdom that Christ useth in answering; for he saith nothing of his doctrine in particular, but said, joh ●8. 19, ●6. I speak openly to the world, I ever taught in the Synagogue, and in the temple whither the jews resorted: in secret have I taught nothing: ask them therefore what I said which heard me: Behold they can tell you what I said. Now the reason why he answered thus sparingly in general terms is; because their examination served only to entangle him: and out of his words to gather matter of accusation. After whose example we may learn, that being called to make answer of our faith and doctrine before our enemies, we are to do it so, as thereby we do not entangle ourselves; nor give any advantage unto our enemies: and hereof we have a notable example in the Apostle Paul, Act. 23. 6. Again in the words of Christ's answer we must observe two things. First, that the place where Christ taught was public. Now hence it may be demanmanded, whether ministers may handle the word of God privately or no? Ans. The state of God's Church is twofold: peaceable or troublesome. In the time of peace ministers must preach the word publicly: but in time of persecution, for the safe●● and preservation of the Church of God, they may with good warrant pr●●h privately: Act. 12. 1●. and indeed at such times the assemblies of the church make private places public. And hence we learn, that in time of peace, all those that are called to the office of the ministery, must (if it be possible) spend their labour publicly, so as they may do most good. Secondly whereas Christ saith, he preached in their synagogues and temple, which at that time were places full of disorder; Mat. 21. 1●. in so much as he called the temple a den of thieves: and the Scribes and pharisees had corrupted the doctrine of the Law, Mat. 15.3. transgressing the commandments of God in their own traditions: and they taught justification by the works of the law, as Paul saith, Rom. 10. ●. they being ignorant of the righteousness of God, and going about to 'stablish their own righteousness which is by works, and not submitted themselves to the righteousness of God. Besides all this, they were loose and wicked men in their lives and conversations: and therefore Christ commanded the people that they should observe, and do whatsoever the Scribes and pharisees bid them, sitting in Moses chair: Mat. 2●. 2. ●. but after their works they must not do; because they say and do not. Now although these corruptions and deformities were in the jewish Church, yet our Saviour Christ made no separation from it, but came and preached both in their temple and synagogues, where these seducers and false teachers were. And hence we gather, that the practice of all those men in our Church which separate themselves from all assemblies for the wants thereof, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among us is nothing else but a satanical illusion; that our Sacraments are no Sacraments, I say, this their practice is condemned by our Saviour Christ's conversing among the jews. For if Christ should have followed their opinion, he ought to have fled from amongst the jews, & not so much as once to have come into the temple, or taught in their Synagogues; but chose he joined himself with them: and therefore we can not in good conscience disjoin ourselves from the Church of England. The second thing to be observed in Christ's answer is, that he refers Caiphas to the judgement of his hearers, being resolved of the truth of his own doctrine, though sundry of them were his utter enemies. Behold then a good example for all the ministers of God's word to follow; teaching them to deliver God's word so purely and sincerely, that if they be called into question about the same, they may be bold to appeal to the consciences of their hearers although they be wicked men. Now after this answer, one of the servants of Caiphas smites Christ with a rod: in whom the saying is verified, joh 18. ●2. Like master, like servant: that is, if the master be wicked, servants commonly will be wicked also: if the master be an enemy to Christ, his servant will be Christ's enemy also. And this is the cause why there are so many lewd apprentices and servants, because there are so many lewd masters. Many masters complain of servants now adays; but there is more cause why they should complain of themselves: for usually servants will not become obedient to their masters, till their masters first become obedient unto Christ: therefore let masters learn to obey God, and then their servants will obey them also. Further, Christ being smitten, makes this answer: If I have evil spoken, bear witness of the evil: but if I have well spoken, why smitest thou me? making complaint of an injury done unto him. Now hereupon scoffing julian the Apostata saith, Christ keeps not his own laws, but goeth against his own precept; when as he said, Mat. 5.39. If one strike thee on the one cheek, turn to him the other also. But we must know, that in these words Christ's meaning is, that a man must rather suffer a double wrong, then seek a private revenge. And before Christ spoke in his own defence, which a man may lawfully do, and not seek any revenge: for it is one thing to defend his own cause, and another to seek revenge. Now follows the second point in their proceeding, which is, the producing of false witnesses against him; as Saint Matthew saith, Mat. 26.60. The whole Counsel sought false witness against him, and though many came yet found they none: for they could not agree together, because they alleged false things against him, which they could not prove. And thus the members of Christ have often such enemies as make no bones shamefully to avouch that against them, which they cannot be able to justify. Ter●l. Apol. co●●ra g●●●. The ten persecutions which were in the first 300. years after Christ, arose oftentimes of shameless reports that men gave out, which said that Christians lived of man's flesh: and therefore slew their own children: 2. that they lived on raw flesh, 3. that they committed incest one with another in their assemblies: 4. that they worshipped the head of an ass: 5. that they worshipped the Sun and Moon: 6. that they were traitors and sought to undermine the Roman Empire: and lastly, wheresoever was thunder or earthquakes, seditions or tumults, or any disquietness or trouble, Christians were accused as the authors thereof. Such enemies have they had in all ages: and in these our days the same is practised, and will be to the worlds end. Now when the first witnesses could not agree among themselves, than two other false witnesses came forth, which avouched that Christ said, Ma●. 14 58. I will destroy this temple made with hands, & within three days will build another made without hands. Indeed Christ said some such words: for saith he, joh. 2.19. vers. 22. Destroy this temple and within three days I will build it up again. But he spoke this of the temple of his body: whereas they maliciously did interpret him to have spoken of the temple in jerusalem. And again they change the words, for Christ said, Destroy this temple, etc. but these witnesses affirm he said, I will destroy this temple made with hands, etc. And thus they change both words and meaning: and therefore the Holy Ghost calleth them false witnesses. By this we must be advertised to take heed how we report men's words: for if we change the meaning, though in part we retain the words, we may soon become slanderers and false witnesses: and as this duty must be performed towards all men, so especially towards the ministers of the Gospel: and the neglect of this duty procureth many slanders to them in this our Church: whereof indeed the re●orters are the cause, and not the ministers themselves. Now at this false accusation Christ was silent, so as Caiphas asked him why he answered nothing. Herein we are to consider many things: I. why Christ was silent. The causes be two: first he was to show himself a pattern of true humility & patience, therefore even then would he be silent when he was most falsely accused of his adversaries. Secondly he is silent, that standing before the judge to be condemned, the sentence might proceed against him, and he might suffer the death appointed, which was due unto us, and so become our redeemer. And in Christ's example we must note that it is a special duty to know when to speak, and when to be silent. The ordering of the tongue is a rare gift, and few attain unto it. Some will peradventure ask what rule we have to direct us herein? Ans. The general rule for the ordering of the tongue, is the law of God. We are commanded to seek the glory of God in the first table; and in the second the good of our neighbour: when thy speech therefore will serve either for God's glory, or the good of thy neighbour, than thou must speak: if it serve for neither, then be silent. Again, if thy silence be either for God's glory, or the good of thy neighbour, then be silent: if it will not then speak. And because it is hard for a man to know when his speech or silence will serve for these two ends: therefore we must pray unto God that he will teach and direct us herein: as David doth, Psal. 141.3. Psal. 51. ●5. Set a watch (saith he) O Lord before my mouth, and keep the door of my lips: and again, Open thou my lips, O Lord, and my mouth shall show forth thy praise. Thus much for the false witnesses produced. Now followeth the third point which is, the adjuring of Christ: for Caiphas the high priest charged him to tell him whether he were the Christ the son of God or no. To adjure a man, is to charge and command him in the name of God, to declare a truth, not only because God is witness thereof, but also because he is a judge to revenge, 1. Thess. 5.27. if he speak not the truth. Thus Paul adjured the Thessalonians, charging them in the Lord, that his epistle should be read unto all the brethren the Saints. And the like doth Caiphas to Christ. And hea●e is a thing to be wondered at; Caiphas the high priest adjureth him in the name of God, who is very God, even the Son of God. And this shows what a small account he made of the name of God; for he did it only to get advantage on Christ's words: and so do many now adays, who for a little profit or gain make a matter of nothing to abuse the name of God a thousand ways. Christ being thus adjured, though silent before, yet now in reverence to God's majesties answered and said: first, Thou hast said it: and in Saint Mark, Mat. 26.25. Mat. 14 62, joh. 19.7. I am he. In this answer, appears the wonderful providence of god. For though Caiphas take hence the occasion of condemning Christ, yet hath he withal drawn from him a most excellent confession, that he is the Son of God, & our alone Saviour. And by this means he proceeds to shut heaven against himself, and to open the same for us. Thus we have ended the first indictment of Christ before Caiphas. joh. 18.19. Luk. 23. Mat. 2●. 2. Mat. ●●. ●. Now followeth the second, which was before Pontius Pilate, in the common hall at jerusalem. The history of it is set down at large in all the Evangelists. In this second indictment of Christ (that we may refer every matter to his place) we are to observe four things: I the accusation of Christ before Pilate. II. his examination. III. pilate's policy to save Christ. IV. Pilat's absolving of him; and then the condemnation of Christ in both courts, Ecclesiastical and civil: of these in order. In Christ's accusation, we must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and pharisees, and Elders of the people, and the common people: all these conspired together to accuse him. The cause that moved the pharisees and Elders of the people hereunto, is noted by Saint Matthew, Math. ●7. ●8. who saith of envy they delivered him. Envy is nothing but a sadness in a man's heart, at the prosperity of his better. And it reigned in the Scribes and pharisees, and the occasion was this. Christ had taught most heavenly doctrine, and confirmed the same by most wonderful miracles, and did greatly exceed them all, and was in more account among the people: and for this cause the Scribes and pharisees & high Priests, repined and grudged at him. Now their example serves to admonish us to take heed of this sin, as being the mother of many mischiefs. And we must rather follow the example of Moses, who when josua desired him to forbid Eldad and Medad to prophecy, answered, Numb. 11.26, 27,28. Enviest thou for my sake? yea I would to God all the lords people were prophets. And we must be of the same mind with john Baptist, who hearing by his disciples that the people left him and followed Christ, said, joh. 3.29. his joy was fulfilled, for Christ must increase, and he must decrease. And so we must be glad and content when we see the prosperity of our neighbours any way. Now the cause why the common people join with them was, Math. 27.20. because the chief Priests and the Scribes & Elders had persuaded them to a bad conceit of Christ. Hence it appears that it is most requisite for any people, be they never so good, to have good magistrates, & godly rulers to govern them by wise and godly counsel. The necessity hereof was well known to jethro Moses father in law, though he were a heathen man: Exod. 18.21. for he biddeth Moses to provide among all the people men of courage fearing God, men dealing truly, hating covetousness, and appoint them to be rulers over the people. Teaching us, that if covetous, malicious, and ungodly men, not fearing God● go before the people, they also shall in all likelihood be carried into the like sins by their example. The next point concerns the place where they accuse him, which was at the door of the common hall: joh. 1●●8. for having brought him before the counsel at jerusalem and there condemned him of blasphemy, afterward they bring him into the common hall where Pilate sat judge. Yet did they not enter in, but stayed without at the door, lest they should be defiled, and be made unfit to eat the passover. In which practice of theirs, we are to mark an example of most notable both superstition, and most gross hypocrisy. For they make no bones to accuse and arraign a man most just and innocent, and yet are very strict and curious in an outward ceremony. And in like manner they make no conscience to give thirty pieces of silver to betray Christ: Math. 27.6. but to cast the same into the treasury, they make it a great and heinous offence. And for this cause Christ pronounceth a woe unto the Scribes and pharisees, calling them hypocrites: for, saith he, ●ath. 23.23. you tithe mint, anise, and cumin, and leave the weighty matters of the law, as judgement, and mercy. And the very same thing we see practised of the Church of Rome at this day, and of sundry Papists that live amongst us: they will not eat flesh in Lent, or upon any of the Pope's fasting days for any thing: and yet the same men make no conscience of seeking the blood of the Lords anointed, and their dread sovereign. And in this we see the most palpable, and most gross hypocrisy of those that be of that Church. But shall we think that our own Church is free from such men? no assuredly: for take a view of the profession that is used among the people of England, and it will appear that they place their whole religion for the most part in the observation of certain ceremonies. The manner of most men is to come to the place of assemblies, where God is worshipped, & there mumble up the Lord's prayer, the commandments, and the belief in stead of prayers, which being done, God is well served think they: whereas in the mean season they neglect to learn and practise such things as are taught them for their salvation by the ministers of God's word. At the feast of Easter, every man will be full of devotion and charity, and come to receive the Lords Supper, as though he were the holiest man in the world; but when the time is past, all generally turn to their old by as again: and all the year after live as they list, making no conscience of lying, slandering, fraud, and deceit in their affairs among men. But we must know that there is no soundness of religion, but gross hypocrisy in all such men: they worship God with their lips, but there is no power of godliness in their hearts. The third point is, concerning the party to whom they make this accusation against Christ, namely, not to a jew, but to a Gentile: for having condemned him in their Ecclesiastical court before Caiphas the high priest, they bring him to Pontius Pilate the deputy of Tiberius Caesar in judea. Where we must observe the wonderful providence of God, in that not only the jews, but the Gentiles also had a stroke in the arraignment of Christ, that that might be true which the Apostle saith, God shut up all under sin, that he might have mercy upon all. Rom. 11.32, The fourth point is, the matter of their accusation: they accuse our Saviour Christ of three things: I. that he seduced the people. II. that he forbade to pay tribute to Caesar. III. that he said he was a king. Luk. 23. ●● Let us well consider these accusations, especially the two last, because they are flat contrary both to Christ's preaching, and to his practice. For when the people would have made him a King, after he had wrought the miracle of the five loaves & two fishes, the text saith he departed from among them unto a mountain himself alone. Secondly, when tribute was demanded of him for Caesar, joh. 6.15. Math. 17.27. though he were the King's son, and therefore was freed; yet saith he to Peter, lest we should offend them go to the sea, and cast in an angle and take the first fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of twenty pence, that take and give unto them for thee and me. And when he was called to be a judge to divide the inheritance between two brethren, he refused to do it, saying, Who made me a judge between you? Therefore in these two things, they did most falsely accuse him. Whereby we learn, that nothing is so false and untrue, but the slanderer dare lay it to the charge of the innocent: the tongues of the slanderers are sharp swords, and venomous arrows, Psal. 120.4. and 5.9. to wound their enemies: their throats are open sepulchers, the poison of asps is under their lips. If a man speak gracious words, his tongue is touched with the fire of God's spirit: but as S. james saith, the tongue of the wicked is fire, jam. 3.6. yea a world of wickedness, and it is set on fire with the fire of hell: therefore let this example be a caveat to us all, to teach us to take heed of slandering, for the devil than speaks by us, and kindles our tongues with the fire of hell. The fifth point is, the manner of their accusation, which is diligently to be marked: for they do not only charge him with a manifest untruth, but they beseech Pilate to put him to death, crying, a Injustice. For a blasphemer by their l●we should be stoned and not crucified. Math. 27●22,23. Crucify him, crucify him: in so much that Pontius Pilate was afraid of them: where we see how these shameless jews go beyond their compass, and the bounds of all accusers, whose duty is to testify only what they know. Now in the matter of this their accusation, appears their wonderful inconstancy. For a little before when Christ came to jerusalem riding upon an ass, showing some signs of his kingly authority, they cut down branches from the trees, and strawed them in the way, crying, Hosanna, Blessed is he that cometh in the name of the Lord: but now they sing another song, and in stead of Hosanna, they cry, Crucify him, crucify him. And the like inconstancy is to be found in the people of these our times. They use to receive any religion that is offered unto them: for in the days of King Edward the sixth, the people of England received the Gospel of Christ: but shortly after in Queen Mary's time, the same people received the wretched and abominable doctrine of the church of Rome. And not many years after when it pleased God to bring again the light of his glorious Gospel by our gracious Prince, the same people turned from popery, and embraced the true religion again. And thus with the jews one while they cry Hosanna to Christ, and receive his Gospel; and shortly after they cry, Crucify him, crucify him, by embracing idolatrous popery. Let us therefore learn in the fear of God, by the fickleness of the Iewes● that sing two contrary songs in so short a space, to acknowledge our inconstancy and weakness in the matter of religion: whereby if God leave us 〈…〉 ●itle to ourselves, we shall straightway forsake Christ, his Gospel, and all. T●●●●●ch of the accusation. Now followeth Christ's examination before ●o●●●us Pilate: for when the jews had thus falsely accused him, than Pontius Pilate took him and brought him into the common hall, and asked him this question, Art thou the King of the jews? Now Christ being thus examined, made as Paul also testifieth, ●. Tim. 6.12. a good confession. The sum thereof stands in four heads. The first is, that he confesseth himself to be a King; not such an one as they accused him to be, joh. 18.36,37. yet a true King. Whence we may learn divers instructions: first, that every Christian man in the midst of his misery and affliction, hath one that is most sufficient every way to defend him against all his enemies, the world, the flesh, and the devil. For this King can do whatsoever he will: and therefore when the legion of devils would enter into a herd of swine, they could not without his leave. And when the Centurion's daughter was dead, Math 8.31. M●●k. 5.41. Io●. 11 43. he but spoke the word and she arose. And when Lazarus was dead, and had lain in the grave four days, he but said, Lazarus come forth, and he came forth bound hand and foot. Yea even hell and death give place to his word, and nothing can resist his power. And therefore he that is a true member of Christ, needs not to fear any enemies be they never so great or so many. And again, as Christ is able, so is he ready and willing to save and defend all that believe in him. For he it is that gave his life for his subjects, which no King would do, and shed his blood for their redemption: which he would never have done, if he had not desired their salvation. Secondly, whereas Christ is a mighty King, which can do whatsoever he will, let all such among us that have hitherto lived in ignorance, and by reason of ignorance live in their sins, at length begin to come unto him, and do him homage, and with penitent hearts fall down before him: otherwise if they continue in their old rebellions, let them know whatsoever they be, high or low, that he hath a rod of iron in his hand to bruise them in pieces; Psal. 2.9. and 110.2. their souls shall smart for it: as both Pilate, Caiphas, and the rest of the jews were with a full cup rewarded for crucifying the Lord of life. And if Christ cannot draw thee in this life from thy crooked ways, be sure at the hour of death he will break thee in pieces like a potter's vessel. This must we learn in regard of the first point, that he said plainly, He was a King. Now follows the second part of his confession, namely that his kingdom was not of this world. Where he sets down what kind of King he is; he is no earthly king, his kingdom stands not in the power of men, nor in earthly and outward government; but his kingdom is spiritual, and his government is in the very hearts and consciences of men. His kingdom is not outward to be seen of men, but inward in the heart and ●oule; and therefore it is only begun in this life, and is continued and accomplished in the world to come in the kingdom of glory: where Christ shall be all in all in the hearts and consciences of all the Elect. Now then, if this be so, howsoever Satan have heretofore reigned in us, and made our hearts as it were his palaces: yet now let us prepare a room for Christ that he may come and dwell in us: let him rule our hearts, wills, and affections, that they may become conformable to his will: let us resign ourselves wholly to be ruled by him, that his spiritual kingdom may be in us. This kingdom in the heart and conscience is the pearl and hid treasure, Math. 13. 4●. which when a man findeth, he sells all that he hath and buyeth it. Let us therefore in the fear of God, esteem it as the most precious thing that may be, and so live in this world, as that Christ may rule inwardly in us, by his word and spirit. And again seeing this regiment of Christ is heavenly, and the full manifestation of it is reserved till the life to come: we must therefore use this world and all things in it, as honour, wealth, ease, and liberty, as though we used them not. 1. Cor. 7. 3●● As a travailer useth his staff in his journey; as long as it doth further him, so long he will carry it with him; but when it hindereth him, than he casts it away: so must we use the things of this life, namely as long as they are helps to further and make us fit for the kingdom of heaven, but if they be any hindrance to this spiritual regiment of Christ, we must renounce them and cast them away, be they never so precious to us. The third point of Christ's confession is, concerning the means whereby he governeth his kingdom: I came (saith he) into this world to bear witness of the truth, that is, to preach the Gospel and doctrine of salvation: and hereby he teacheth that the outward administration of his kingdom, stands specially in the preaching of the word, which is a principal ordinance of his, serving to gather his Church from the beginning of the world to the end thereof. And for this cause he hath in all ages set apart chosen ministers for the publishing of the doctrine of the Gospel. And hence it is manifest that the gift of prophecy, is the greatest gift that God bestows on his Church for the building thereof. And therefore it ought to be most highly esteemed, as a most precious jewel. And for this cause also the schools of learning are to be reverenced & maintained, & all other means used for the furthering of them; because they are under God the fountains and wellsprings of this gift of prophecy. The last point is, concerning the subjects of Christ's kingdom, expressed in these words, They which are of the truth, hear my voice. In which he sets down the true mark of his servants and subjects, that they are hearers of that heavenly and saving word which he revealed from the bosom of his father. It may be alleged the most wicked men upon earth, yea the devils themselves may be hearers of the truth of Christ. Math. 13.9. Ans. There be two kind of hearers: one which heareth only the outward sound of the word with his bodily ears, and he having ears to hear doth not hear: the second, is he that doth not only receive the doctrine that is taught with his ears, but also hath his heart opened to feel the power of it, and to obey the same in the course of his life. This distinction is notably set forth by David, saying, Psal. 40.6. Sacrifice and burnt offerings thou wouldst not have: but my ears hast thou pierced: whereby he insinuates as it were two kinds of ears: one that is deaf and cannot hear: and thus are the ears of all men by nature in hearing the doctrine of salvation: the other is a new ear pierced and bored by the hand of God, which causeth a man's heart to hear the sound and operation of the word, and the life to express the truth of it. Now the subjects of Christ's kingdom are such, as with the outward hearing of the word, have an inward hearing of the soul, & grace also to obey: & therefore all those that make no conscience of obedience to the word of god preached unto them, are no less than rebels to Christ. We may persuade ourselves that we are good subjects, because we hear the word & receive the Sacraments, but if our lives abound with sin, and if our hearts be not pierced through by the sword of God's spirit, whether we be high or low, rich or poor, let us be what we will be, we are no right subjects indeed, but rebels & traitors unto the everliving God. It may be hereafter God will give further grace; but as yet all impenitent persons, though living in the midst of God's church, are no obedient and faithful subjects: & therefore while we have time, let us labour to perform in deed that which we do in word profess. Thus much of the examination and confession of Christ. Now followeth the third point concerning the policies which Pilate used to save Christ: and they are three. First, when he heard that Christ was of Galilee, he took occasion to send him to Herod, thinking thereby to shift his hands of him, and not to shed his blood. Luk. 23.7. In which policy, though he seem unwilling to put Christ to death, yet herein he is a most unjust judge: for having given testimony of Christ, that he is innocent, he ought to have acquitted him, and not have sent him to Herod for further judgement. In Herod's dealing with Christ, we may observe these points. The first, that he is wonderfully glad of his coming. Why so? the text saith, Lu●. ●3. 8. because he was desirous to see him of a long season, because he had heard many things of him, and trusted to have seen some sign done by him. Here mark how he rejoiced, not in Christ because he was Christ, that is, his Messias and redeemer, but because he wrought miracles, signs, & wonders. And so it is among us at this day: it is a rare thing to find a man that loveth Christ, because he is Christ: some love Christ for honour, some for wealth, & others for praise: that is, because they get honour, wealth, and praise by confessing his name. Again, many profess Christ, only because it is the law and custom of their nation. But we must learn to be of this mind, to love Christ, because he is Christ, even for himself, and not for any other sinister respect: & we must rejoice in Christ for himself, though we never have profit nor pleasure, neither honour or wealth by him. And if we love him for wealth or pleasure, or for any other end but for himself alone, when these things are taken away, than we shall utterly forsake Christ in like manner. The second point is, that Herod desires Christ to work a miracle. He can be content to see the works of Christ, but he cannot abide to hear his word, and to bear his yoke. Like to him are many in these days, which gladly desire to hear the Gospel of Christ preached, only because they would here speech of some strange things, laying aside all care and conscience to obey that which they hear. Yea many in England delight to read the strange histories of the Bible; & therefore can rehearse the most part of it, (and it were to be wished that all could do the like:) yet come to the practice of it, the same persons are commonly found as bad in life & conversation, yea rather worse than others. Let us therefore labour that with our knowledge we may join obedience, & practise with our learning; & as well to be affected with the word of Christ, as with his works. The third point is, that Herod derides Christ, & sends him away, clothed in a white garment. This is that Herod whom Christ called a fox; who also when he heard john Baptist preach, did many things, ●uk 13. 3●. and heard him gladly. How then comes Herod to this outrage of wickedness, thus to abuse Christ? Ans. We must know, that although Herod at the first hea●d john preach, yet withal he followed his own affections, and sought how to fulfil the lusts of his flesh. For when john told him that it was not lawful ●or him to have his brother Philip's wife, he cast him in prison, and afterward ●ut off his head for it: after which offence, he is grown to this height of impiety, that he now despiseth Christ, & can not abide to hear him. Where we learn, that as we are willing to hear God's word preached, so withal we must take heed that we practise no manner of sin; but make conscience of every thing that may displease God. Thou mayst, I grant, be one that feareth and favoureth john Baptist for a time, wallowing in thy old sins: but after a while, yielding to the swinge of thy corrupt heart, thou wilt never hear john, nor Christ himself, but hate and despise them both. This is the cause why some which have been professors of religion heretofore, and have had great measure of knowledge, are now become very loose persons, and can not abide to hear the word preached unto them; the reason is, because they could not abide to leave their sins. Therefore that we may begin in the spirit and not end in the flesh, let every one that calls on the name of the Lord depart from iniquity. Now follows the second policy of Pilate. For when he saw the first would not prevail, than he took a new course: for he took jesus into the common hall and scourged him, and the soldiers plaited a crown of thorns and pu● it on his head, and they put on him a purple garment, joh. 19.1. and said, Hail King of the jews, and smote him with their rods. And thus he brought him forth before the jews, persuading himself that when they saw him so abased, and so ignominiously abused, they would be content therewith, and exact no greater punishment at his hands: thinking thus to have pacified the rage of the jews and so to have delivered Christ from death, by inflicting upon him some lesser punishment. This policy is as it were a looking glass, in which we may behold of what nature and condition all plots and policies of men are, which are devised and practised without the direction of God's word. In it we may observe two things: the first is, the ground thereof; which is a most silly, simple, or rather senseless argument. For he reasoneth us: Luk. 23. 14, 15, 16. I find no fault in this man, therefore I will chastise him and let him go. A man would hardly have thought, that one having but common sense, would have made such a reason, much less a gre●t judge sitting in the room of God. But in him we may behold and see the ground of all human policy which is beside the word of God, namely the foolish and blind reason of men. The second thing to be considered is, the proceeding and issue of this policy. Pilate must either whip Christ being innocent; or put him to death: which are both sins and great offences. Now he maketh choice of the lesser, which is to whip him, and is persuaded that he ought to do so: whereas of two sins or evils, a man ought to do neither. And in doing this, Pilate begins to make a breach in his conscience; and that is the fruit that all politics reap of their devices, which proceed by the light of their own reason, without the word of God. By this example, we are admonished of two things: first, that before we enterprise any business, we must rectify our judgements by God's word. David was a most wise King, and no doubt, had withal a grave and wise counsel, but yet he preferred the word of God before all, saying, 〈◊〉 ●4. Thy testimonies are my counsellors. Secondly, in our proceedings we must keep an upright, pure, and unblamable conscience, as Paul exhorteth Timothy to have the mystery of faith in a pure conscience; 〈…〉. giving us thereby to understand, that a good conscience is at it were a chest or cupboard, in which we are to keep and lock up our religion, and all other graces of God, as the most precious jewels that can be: and that if we suffer this chest to be broken up, all our riches and jewels are gone. But let us yet view the dealing of Pilate more particularly: he whips Christ, puts on him a purple garment, puts a reed in his hand, sets a crown of thorns upon his head, and causes the soldiers to mock him, and spit in his face. Now in this that Christ standing in our room, was thus shamefully abused, we must consider what was due unto every one of us for our sins, namely shame & reproach in this life, & in the life to come endless confusion. And we see the confession of Christ to be true which he made to Pilate, that his kingdom was not of this world; for if it had been so, they would have put a crown of gold upon his head, and not a crown of thorns, which nothing at all beseemed an earthly king: and in stead of a reed they would have put a sceptre into his hand: and in stead of buffeting and spitting on him, they would have adored him, and fallen down before him. Again, whereas Chri●● our head in this world, ware no other crown but one made of thorns, it serveth to teach all those that are the members of Christ, that they must not look for a crown of glory in this life; because that is reserved for the life to come. And if we would then wear the crown of glory with Christ; we must here in this life wear a crown of thorns, as he did: for as Paul saith, 2. Tim. 1. 1●. If we suffer with Christ, we shall also reign with him: and that which was fully verified in Christ the head, must in some sort be verified in every true member of Christ. pilate's third policy was this; when he saw that neither of the two former would prevail, he comes forth unto the jews, and makes an oration to this effect; that now was the feast of the passover, and that they had a custom that the Governor should then deliver unto the people a prisoner whom they would: therefore he asked them whether he should let loose to them Barrabas, or jesus which is called Christ: this Barrabas was a notable malefactor, that with insurrection had committed murder. And thus Pilate cunningly matcheth Christ with Barrabas, thinking that the jews would rather choose him then Barrabas being a notorious malefactor, not worthy to live on the face of the earth: and by this means he thought to have delivered Christ from death, though otherwise he accounted him as a malefactor. The ground of this policy (as we see) is an old custom of the jews, that a prisoner should be let loose at Easter. And it may be the end of this custom was, to increase the solemnity of the feast. But whatsoever in truth the end was, the fact itself was but a profanation of the time, and an abomination before the Lord: for Solomon saith, Prou. 17.15. He that justifieth the wicked, & condemneth the just, even they both are abomination before the Lord. The like practice takes place with many in these days, who think the Lords day never well spent unless they may add solemnity thereunto, by revel & riot, by frequenting of taverns and alehouses. And furthermore, where Pilate matcheth Christ being innocent with Barrabas, and the people prefer him before Christ, having liberty to choose either; it shows that God in his providence had appointed that Christ should not stand in his own room before Pilate, but in our room and stead, as a Mediator between God and us. And in this fact of the people we see how sin by degrees takes hold of men and that speedily. Who would have thought that these jews, which a little before cried Hosanna, and spread their garments before Christ in the way, would ever have preferred a murderer before him? But it was the doing of the high priests, the Scribes, and pharisees, who did animate and stir them up to this wickedness: and hereupon when they had yielded first to to attach him, and then to accuse him, they are carried to an higher degree of impiety, namely to seek his blood: and lest he should escape their hands, they plunge themselves deeper yet preferring a wretched murderer, even seditious Barrabas before him. This must teach every one of us to take heed of the beginnings even of the least sins; for the devil is cunning, he will not plunge a man into the greatest sins at the first: but this manner is, by little and little to creep into the heart: and having once possession thereof, by steps to bring men to the height of sin, and that with speed. We must therefore in the fear of God prevent sin betimes, and at the first motion cut off all occasions hereof: 2. Tim. 2.17. that which Paul saith of heresy, comparing it to a canker or gangrene, may be ●aid of all sin. The nature of the gangrene is to run from one joint to another, from the toe to the foot, from the foot to the leg, from the leg to the thigh, till it have wasted and destroyed the life of the body: so give any sin but an entrance, and it will soon overspread the whole man: and if the devil may be suffered but to put one talon into thy heart, he will presently wind himself into thee, his head, his body and all. The Psalmist saith, Psal. 137.9. that he is blessed that taketh the children of the Babylonians and dasheth them against the stones; and as truly it may be said, blessed is the man that dasheth the head of his sins against the ground while they are young, before they get strength to overmaster him. Thus have we seen the policies of Pilate: now followeth the absolution of Christ: Mat. 27.23.24. Luk. 23.14. 22. M●r. 15 14. for when Pilate had used many means to deliver him, and none would prevail, than he absolves him, by giving divers testimonies of his innocency: for he came forth three times, and bare witness thereof: and last of all he testified the same by washing of his hands, joh. 18.38. & 19.4. which rite signifieth properly the defiling of the hands before, but as yet Pilate had not defiled his hands, and therefore he used it as a token, to show, that Christ was innocent, and that he would not defile his own hands with innocent blood. There were three causes that moved Pilate to absolve Christ. First he saw that he was a just man, Mat. 27.19.24. as Saint Matthew noteth, and that the high priests and people had delivered him up of envy, Mar. 15.10. as Saint Mark saith. By this it is plain, that a very Pagan or infidel may in some things go beyond such as be in God's Church, having better conscience, and dealing more justly than they. Pontius Pilate was a heathen man and a Gentile, the jews were the Church and people of the living God: yet he sees plainly that Christ was a just man, and thereupon is moved to absolve him: whereas the jews which should be men of conscience and religion, seek his death. And thus a very Pagan may otherwhiles see more into a matter then those that be reputed of the Church. And this must admonish all such as profess the Gospel to look unto their proceedings, that they do all things with upright conscience: for if we deal unjustly in our proceedings, we may have neighbours, men of no religion, that will look through us, and see the gros●e hypocrisy of our profession, which also would be loath to do those things which we do. The second cause that moved Pilate to absolve Christ, was his wives dream: for when he was set down upon the judgement seat, she sent unto him, saying, Mat. 17.19. Have thou nothing to do with that just man: for I have suffered many things in a dream by reason of him. Dreams are of three sorts: natural, rising from the constitution of the body: diabolical, such as come by the suggestion of the devil: divine, which are from God. Some have thought that this dream was of the devil; as though he had laboured thereby to hinder the death of Christ, and consequently our salvation: but I rather think it was occasioned by the things which she had heard before of Christ, or that it was immediately from God, as the dreams of Pharaoh and Nabuchodonoser, and served for a further manifestation of Christ's innocency. Here it may be asked, whether we may regard our dreams now, as pilate's wife did or no? Ans. We have the books of the old and new testament to be our direction, as Esai saith: Isa. 8.10. to the law & to the testimony, they must be our rule and guide. In these days we must not look to be taught by visions and dreams: yet shall it not be amiss to observe this caveat concerning dreams, that by them we may guess the constitution of our bodies, and oftentimes at the sins whereunto we are inclined. The last motive which caused Pilate to absolve Christ was a speech of the jews: for they said, that Christ ought to die by their law, because he said he was the son of God. And the text saith, when Pilate heard that, he was afraid. joh. 19.7,8. Mark how a poor Painym that knew not God's word, at the hearing of the name of the son of God is stricken with fear. No doubt he shall rise in judgement against many among us that without all fear rend the name of god in pieces by swearing, blaspheming, cursed speaking. But let all those that fear the Lord learn to tremble and be afraid at his blessed name. Thus much for the causes that moved Pilate to absolve Christ: as also for the second part of Christ's arraignment, namely his accusation. Now follows the third part, which is his condemnation: and that is twofold. The first by the Ecclesiastical assembly and counsel of the jews at jerusalem, in the high priests hall before Caiphas. The tenor of his condemnation was this. Math. 26.66. He hath blasphemed, what have we any more need of witnesses, he is worthy to die? The cause why they say not he shall die, but, he is worthy to die, Deut. 17.7,8,9. is this. The jews had two jurisdictions, the one Ecclesiastical, the other civil, both prescribed and distinctly executed by the commandment of God, till the time of the Maccabees, in which both jointly together came into the hands of the priests: but afterward about the days of Herod the great, the Roman Emperor took away both jurisdictions from the jews and made their kingdom a province, so as they could do no more but apprehend; accuse, and imprison: as doth appear by the example of Saul, Act. 9.7. who gate letters from the high priest to Damascus, that if he found any either man or woman that believed in Christ, he might bring them bound to jerusalem, and imprison them: but kill or condemn they could not. By the fact of this Counsel we learn sundry points: first, that general counsels and the Pope himself sitting judicially in his consistory may err. If there were any visible Church of God at the time of Christ's arraignment upon the face of the whole world, it was no doubt the Church of the jews. For Caiphas the high priest was a figure of Christ, the Scribes and pharisees sat in Moses chair, and jerusalem is called by Christ, the holy city, Math. 4.5. and 27.53. Yet for all this that which was foretold is now verified, namely that the chief corner stone should be rejected of master builders. For by the general consent of the counsel at jerusalem, Christ the head of the Catholic Church and the redeemer of mankind is accused of blasphemy, and condemned as worthy of death. Wherefore it is a mere dotage of man's brain to avouch, that the Pope cannot possibly err in giving a definitive sentence in matters either of faith or manners. Neither can the Church of Rome plead privilege, for jerusalem had as many prerogatives as any people in the world could have. Rome 9.3. Again, by this we see there is no reason why we should ascribe to any man or to ecumenical counsels themselves, absolute and sovereign power to determine and give judgement in matters of religion, considering they are in danger to be overtaken with notable slips and errors. Mat. 23.20. And therefore the sovereignty of judgement is peculiar to the son of god, who is the only doctor and lawgiver of the Church: and he puts the same in execution in and by the written word. As for the speech of the papists calling the Scriptures a dumb judge, it is little to be regarded: for the Scriptures are, as it were, the letter of the living God sent from heaven to his Church upon earth: and therefore they speak as plainly and as sufficiently unto us of all matters of faith, as a man can speak unto his friend by letter, so be it, we have the gift of discerning. Yet do we not bar the Church of God from all judgement. For the ministerial power of giving judgement both publicly and privately is granted unto it of God: and that is to determine and give sentence of matters in question according to the word as the lawyer gives judgement, not according as he will, but according to the tenor of the law. Thirdly we learn, that personal succession is no unfallible mark of the true faith, and of true pastors; unless withal be joined succession in the doctrine of the Prophets and Apostles. For Caiphas held his office by succession from Aaron: and yet in public assembly condemned the Messias spoken of by Moses and the prophets. Therefore the succession of bishops of Rome from Peter is of no moment, unless they can prove that their religion is the religion of Peter, which they can never do. And thus much of Christ's first condemnation. The second was by Pontius Pilate, who sat in an other court as a civil judge, and the tenor of his sentence was, that the jews should take him and crucify him. Luk. 13.24. Here we must consider the reasons that moved Pilate to determine thus: the first was, the impatience of the jews: he for his part was loath to defile his hands with innocent blood, but the jews cried, Mat. 27.25. his blood be upon us, and on our children: which according to their wish came upon them within few years after, and so remaineth still unto this day. By which we are taught to take heed of imprecations against ourselves, our children, or servants, or any other creatures: for God heareth men's prayers two ways: either in mercy, or in his wrath and danger. If thou curse thyself, or any other, except thou turn unto the Lord by speedy repentance, he may hear thy prayer in his wrath, and verify thy curse upon thee to thy utter confusion. The second reason that moved Pilate to condemn Christ was, because he feared men more than God: for being deputy under Tiberius Cesar over the province of judea, joh. 19.12.13. for fear of losing his office, and of displeasing the jews, he condemned Christ after he had absolved him: whereby we see, that it is a grievous sin to fear dust and ashes more than the living God. And therefore Saint john saith, Revel 21.8. that the fearful shall have their portion in the burning lake: that is, such as are more afraid of man then of God. And this sin in Pilate wanted not his just reward: for not long after he lost his deputie-shippe, and Caesar's favour, and fled to Vienna; Euseb. hist. lib. ●. ●7. where living in banishment, he killed himself. And thus God meets with them that fear the creature more than the Creator. That we may therefore avoid the heavy hand of God, let us learn to fear God above all: else we shall dishonour God, and shame the religion which we profess. The proper end of Christ's condemnation set down though not in pilate's will, yet in God's eternal counsel was, that he might be the cause of absolution at the bar of God's justice unto all those whatsoever they are which shall come to life eternal. For we must still remember, that when Christ was condemned by mortal judges, he stood in our place, and in him were all our sins condemned before God. Therefore to conclude this point; if this were the end of the counsel of God, to have his own son condemned by Pontius Pilate a mortal judge, that we might not be condemned but absolved before God's judgement seat: let us all labour to have this absolution sealed up in our hearts by the testimony of God's spirit. For one day we must come to the bar of God's judgement: and if we have not an absolution by Christ's condemnation at pilate's earthly bar, let us look for nothing else but the fearful sentence of condemnation at the celestial bar of God's justice, to be uttered at the day of the last judgement. If a man should commit such an heinous offence, as that he could no other way escape death but by the Prince's pardon, he neither would nor could be at rest, till by one means or other he had obtained the same, and had gotten it written and sealed: which done, he would carry it home, lock it up safe and sound, and many times look upon it with great joy and gladness. Well, this is the case of every one of us: by nature we are rebels and traitors against God, and have by our sins deserved ten thousand deaths. Now our only stay and refuge is, that Christ the son of God was condemned for us: and therefore in Christ we must sue for pardon at God's hands, and never rest till we have the assurance thereof sealed up in our hearts and consciences: always remembering, that ever after we lead a new life, and never commit the like sins against God any more. It were a blessed thing if this would enter into our hearts: but alas, we are as dead in our sins as a dead carcase is in the grave. The Ministers of God may teach this often unto us, and we may also hear the same: but satan doth so possess men's hearts, that they seldom or never begin to believe or receive it till it be too late. Every one can say, God is merciful, but that is not enough: for Christ being most righteous was condemned, that thou being a wretched sinner mightest be saved: and therefore thou must labour for thyself, to have some testimony of thine absolution by Christ's condemnation, sealed up in thine own conscience, that thou mayst more assuredly say, God is and will be merciful unto thee. Having spoken of the whole arraignment of Christ, and of his passion in general. Now let us proceed to the parts of the passion, which are three: Christ's Execution, his Burial, and his Descending into hell. This being withal remembered, that these three parts, are likewise three degrees of Christ's humiliation. Christ's Execution is that part of his passion, which he bore upon the cross, expressed in the words of the Creed, he was crucified, and died. In handling of it we must observe five things: I. the person that suffered: II. the place where he suffered. III. the time when he suffered. IV. the manner how he suffered. V. the excellency of his passion. For the first, the person that suffered was Christ the just, as Peter saith, 2. Pet. 3.18. Christ also hath once suffered for sins, the just, for the unjust: and again, 1. joh. 2.1. Christ jesus the just (saith S. john) is the reconciliation for our sins. And in his execution, we shall have manifest declarations of his righteousness and justice, consisting in two most worthy points. First, when he was upon the cross, and the soldiers were nailing his hands and feet thereunto, and racking his body most cruelly, he prayed, Father, forgive them, they know not what they do. Luk. 23.34. These soldiers were by all likelihood the very same that apprehended him, and brought him before Caiphas, and from thence to Pontius Pilate, and there plaited a crown of thorns and set it on his head, & buffeted him, and spitefully entreated him as we have heard: and yet Christ speaks no word of revenge unto them, but with all patience in the very extremity of their malice and injury, he prayeth unto his father to forgive them. Hence we are taught that when injuries are done unto us, we ought to abstain from all affection of revenge, and not so much as manifest the same either in word or deed. It is indeed a hard lesson to learn and practise: but it is our parts to endeavour to do it: and not only so, but to be ready for evil to do good: yea, even at that instant when other men are doing us wrong: even then (I say) we must be ready, if it be possible to do them good. When as Christ's enemies were practising against him all the treachery they could, even than he performeth the work of a Mediator, and prayeth for them unto his father, and seeketh their salvation. Again, whereas Christ prayeth thus, Father, forgive them, we gather, that the most principal thing of all that man ought to seek after in this life, is the forgiveness of sins. Some think that happiness consisteth in honour, some in wealth, some in pleasure, some in this, some in that: but indeed the thing which we should most labour for, is reconciliation with God in Christ, that we may have the free remission of all our sins. Yea this is blessedness itself, as David saith, Blessed is he whose iniquity is forgiven, and whose sin is covered. ●sal. ●●. 2. Here then behold the madness of the men of this world, that either seek for this blessing in the last place or not at all. The second testimony of Christ's righteousness given in the midst of his passion was, that he beheld his mother standing by, and commended her to the custody of john his disciple: joh. 19 whereby he gave an example of most holy obedience unto the fifth commandment, which prescribeth honour unto father and mother. And this his fact showeth, that the observing of this commandment standeth not in outward show and reverence only; but in a godly recompense, in procuring unto parents all the good we can, both concerning this and a better life. It often falls out that children be as it were cain's to father and mother: some rail on them, some fight with them; others see them pine away and starve, and not relieve them. But all dutiful children must here learn, that as their parents have done many duties unto them, and brought them up: so they again must in all reverence perform obedience unto them both in word and deed: and when occasion is offered relieve them, yea in all they can, do good unto them. Again in this we may see what a wretched state is that which the Church of Rome calleth the state of perfection; namely to live apart from the company of men, in fasting and praying all the days of a man's life: for hereby the bond of nature is broken, and a man can not do the duty unto his parents which Gods law requireth, and Christ here himself practiseth, nor the duties of a member of Christ which are to be done to the whole Church, and to the rest of the members thereof. The place where Christ suffered is called Caluarie or Golgotha, that is, the place of dead men's skulls, without the walls of jerusalem. Concerning the reason of this name, men be of divers opinions. jewish Rabbins. Cypr. lib. de re●urrect. August serm. 71. de temp. Hieron. epist. ●aulae ad Marcellam. Some say it was so called, because Adam was buried there, and that his skull being there found gave the name to the place. And this is the very opinion of some ancient divines, that Christ was there crucified where Adam was buried; but because it hath no certain ground, I leave it as uncertain. Others think it was called Caluarie, because the jews were wont to carry out the bones of the dead men, and there to heap them together, as in times past the manner was in the faults of sundry Churches in this land. And some others think it was called Golgotha or Caluarie, because thieves and murderers, and malefactors were there executed, stoned, burned: whereby it came to pass that many skulls and bones of dead men were found there. The time when Christ was executed, was at the jews passover, when not only the jews, but also many Proselytes of many countries and nations were assembled: and therefore this execution was not in a private corner, but openly in the view of the world. For as he was a Saviour not to the jews only but also the Gentiles: so it was very requisite that his death should be public before all men both jews and Gentiles. As for the hour of the day, in which he suffered, there is some difficulty in the Evangelists: joh. 19.14. Mark. 15.23. for S. john saith, that he was condemned about the sixth hour of the day: and Saint Mark saith, he was crucified the third hour. Hence it may be demanded, how both these can stand together. Ans. howsoever the jews natural day began at evening, yet the arti●ificiall day began at sun-rising, and ended at sun-setting: and it was divided two ways. First, into twelve parts called twelve hours, whether the days were longer or shorter. Secondly into four parts or quarters, and every part contained three hours: as from the first hour to the third was one part called morning: from the third hour to the sixth, another part called the sixth hour: from the sixth hour to the ninth, the third part called the ninth hour: and from the ninth hour to the twelfth, the fourth part called evening. Now when Saint john saith, Christ was condemned about the sixth hour: it must be understood of the second quarter of the day, called the sixth hour: and whereas Saint Mark saith he was crucified the third hour of the day, he speaks of the lesser hours, twelve whereof made the whole day: and thus they both agree, for the third hour of the day and the beginning of the second quarter follow each other immediately. Again it may be answered, that Christ was condemned at six of the clock after the Roman account, which begins the day at midnight; A. G●ll. noct. art. lib. 3. c. 2. and crucified at three (which is nine of the clock in the morning with us) after the jews account who begin their artificial day, as I said, at the sun rising. The fourth and last point, is the order and whole proceeding of Christ's execution; which may be reduced to four heads: the I. his going to execution, the II. his crucifying, the III. his death, the IV. the consequents of his death. Again in his going to execution we may consider many points. The first, that he is brought out of jerusalem as a malefactor. josu. 7. 24● Lev 21.14. Act. 7.58. For the old and ancient custom of the jews was to put those whom they judged to be notorious offenders to death without their te●ts when they wandered in the wilderness, and without the walls of jerusalem, lest they should any way be defiled with their blood. And this fell out by the special providence of God, that that might be fulfilled in Christ which was prefigured in the sacrifices of the old testament, when the bodies of beasts were not eaten of the priests, but burnt without the camp: Lev. 6.36. H●br. 13.12. therefore (saith the holy Ghost) even jesus that he might sanctify the people with his own blood, suffered without the gates. Hence may all Christians learn to know their own estate and condition: first, in this world they must look to be accounted the offscouring of the earth, and the filth of the word, 1. Cor. 4.13. as the Apostle saith, and we must all prepare ourselves to bear this estate. They that will be God's children must not look to be better accepted of in the world than Christ was. Secondly by this every one of us must learn to be content to use this world, as strangers and pilgrims; being every day and hour and ready to leave the same. For if Christ the son of God himself was brought out of jerusalem, as not being worthy to have his abode there, then must every christian man look much more for the like extremity. And therefore it is not good for us to have our hearts tied to the world, and to seek always to be approved of the same: for that argueth that we are not like to Christ: but we must rather do as poor pilgrims in strange countries; and that is only to look for safe conduct through the miseries in this world, having in the mean season our hearts, wills, and affections set on the kingdom which is in heaven. The second thing is, that Christ was made to bear his own cross: for so it seems the manner of the Romans was to deal with malefactors. And this must put us in mind of that notable lesson which Christ himself taught his disciples; namely, that if any man will be his disciple, he must deny himself, take up his own cross d●ily, and follow him: Luk. 9.23. where by the cross we must understand, that portion of affliction, which god hath allotted to every one of his children: for there is no child of God to whom he hath not measured out as it were some bitter cup of misery in this life. And therefore Paul saith, Now rejoice I in my suffering for you, and fulfil the rest of the fu●ferings of Christ in my fle●●. Colos●. 1.24. By Christ's sufferings he meaneth not the passion of Christ, but the sufferings of the body of Christ, that is, the Church whereof Christ is the head. Moreover we must suffer as he did, & that daily: because as one day followeth another, so one cross comes in the neck of another. And whereas Christ bears the cross that was laid on him by the hands of the soldiers, it must teach us not to pull crosses upon ourselves, but wait till God lay them on us; and when that time comes we must willingly bend our shoulders, stoop down, and take them up; whether they be in body or in soul: and that every day if it be Gods will so long as we live: and by this shall we most notably resemble our Saviour Christ. Thirdly, when Christ had carried his cross so long till he could carry it no longer, by reason of the faintness of his body, which came by buffets, whip, and manifold other injuries, than the soldiers meeting with one Simon of Cyrene a stranger, made him to bear the cross: where we are put in mind, Luk. 23. ●6. that if we faint in the way and be weari●ed with the burden of our afflictions, God will give good issue, Mat. 11.28. and send as it were some Simon of Cyrene to help us, and to be our comforter. The fourth point is, that when Christ was carrying his own cross, and was now passing on towards Golgotha, certain women met him, and pitying his case wept for him: but Christ answered them and said, Daughters of jerusalem, weep not for me, but for yourselves, and your children, etc. Luk. 23.27. By this we are first of all taught to pity the state of those that be in affliction and misery, especially those that be the children of God: as the Apostle exhorteth us, saying, Hebr. ●3. 3. Remember them that are in bonds, as though you were bound with them: and them that are in affliction, as though you were afflicted with them. In this land by God's especial blessing we have enjoyed the Gospel of Christ with peace a long time, whereas other countries and churches are in great distress: some wallow in palpable ignorance and superstition: others have liberty to enjoy the Gospel and want teachers: and some have both the word and teachers & yet want peace, and are in continual persecution. Now when we that have the Gospel with peace do hear of these miseries in our neighbour churches, we ought to be moved with compassion towards them, as though we ourselves were in the same afflictions. Secondly, whereas Christ saith, Weep not for me, but for yourselves, he doth teach us to take occasion by other men's miseries to bewail our own estate: to turn our worldly griefs into godly sorrow for our sins, which causeth us rather to weep for our offences, than for our friends, although even this may also be done in a godly manner. When a man by bleeding at the nose is brought into danger of his life, the Physician lets him blood in another place, as in the arm, and turns the course of the blood another way to save his life: & so must we turn our worldly sorrows for loss of goods or friends, to a godly sorrow for our offences against God: for as S. Paul saith; 2. Cor. 7.10. Godly sorrow causeth repentance unto salvation, not to be repent of: but worldly sorrow causeth death. The fifth point is, that when Christ was brought to the place of execution, they gave him vinegar to drink mingled with myrrh and gall: Mar. 15.23. some say it was to intoxicate his brain, and to take away his senses and memory. If this be true, we may here behold in the jews a most wicked part, that at the point of death when they were to take away the life of Christ, they for their parts had no care of his soul. For this is a duty to be observed of all magistrates, that when they are to execute malefactors they must have a special regard to the good and salvation of their souls. But some think rather that this potion was to shorten and end his torments quickly. Some of us may peradventure think hardly of the jews, for giving so bitter a potion of Christ at the time of his death: but the same doth every sinner that repenteth not. For whensoever we sin, we do as much as temper a cup of gall, or the poison of asps, and as it were give it to God to drink: for so God himself compareth the sin of the wicked jews to poison, saying, Deut. 32. ●●,23. There vine is of the vine of Sodom, and of the vines of Gomorrha, their grapes are grapes of gall, their clusters be bitter, their wine is the poison of dragons, and the cruel gall of asps. And for this cause we ought to think as hardly of ourselves as of the jews, because so oft as we commit any offence against God, we do as much as mingle rank poison, and bring it to Christ to drink. Now afterward, when this cup was given him he tasted of it, but drank not, because he was willing to suffer all things that his father had appointed him to suffer on the cross, without any shortening or lessening of his pain. Thus we see in what manner Christ was brought ●orth to the place of execution: Now followeth his crucifying. Christ in the providence of God was to be crucified for two causes: one, that the ●igures of the old testament might be accomplished and verified. For the heave-offering lifted up and shaked from the right hand to the left, and the brazen serpent erected upon a pole in the wilderness, prefigured the exalting of Christ upon the cross. The second, that we might in conscience be resolved, Gal. 3.13. that Christ became under the law and suffered the curse thereof for us, and bare in his own body and soul the extremity of the wrath of God for our offences. And though other kinds of punishments were notes of the curse of God, as stoning and such like; yet was the death of the cross in special manner above the rest accursed, not by the nature of the punishment, not by the opinions of men, not by the civil laws of countries and kingdoms, but by the virtue of a particular commandment of God, Deut. 21.23. foreseeing what manner of death Christ our redeemer should die. And hereupon among the jews in all ages this kind of punishment hath been branded with special ignominy, as Paul signifieth when he saith, Philip. 2.8. Num 25.4. ●●am. 21.6. He abased himself to the death, even to the death of the cross: and it hath been allotted as a most grievous punishment to most notorious malefactors. If it be said that the repentant thief upon the cross died the same death with Christ and yet was not accursed, the answer is, that in regard of his offences he deserved the curse and was actually accursed, and the sign of this was the death which he suffered, and that in his own confession: but because he repented, his sins were pardoned, and the curse removed. It may further be said, that crucifying was not known in Moses days, and therefore not accursed by any special commandment of God in Deuteronomie. Answ. Moses indeed speaks nothing in particular of crucifying, yet nevertheless he doth include the same under the general. For if every one which hangs upon a tree be accursed, than he also which is crucified; for crucifying is a particular kind of hanging on the tree. Lastly it may be alleged, that Christ in his death could not be accursed by the law of Moses, because he was no malefactor. Answ. Though in regard of himself he was no sinner, yet as he was our surety he became sin for us, and consequently the curse of the law for us, in that the curse every way due unto us, by imputation and application was made his. Furthermore Christ was crucified not after the manner of the jews, who used to hang malefactors upon a tree binding them thereto with cords, and that when they were dead, but after the usual manner of the Romans; Psal. 22.17. his body being partly nailed to the cross, and partly in the nailing extremely racked, otherwise I see not but that a man might remain many days together alive upon the cross. And here we have occasion to remember that the Papists who are so devout and zealous towards crucifixes are far deceived in the making of them. For first of all, the cross was made of three pieces of wood, one fastened upright in the ground to which the body & back leaned, Iren. l. 2. c. 4●. Aug. l. 50. homil. 3. the second fastened towards the top of the first overthwart, to which the hands were nailed: the third fastened towards the bottom of the first, on which the feet were set and nailed: Author libr● de passione inter opera Cypriani. whereas chose popish carvers and painters fasten both the feet of the cross to the first: secondly the feet of Christ were nailed asunder with two distinct nails, and not nailed one upon another with one nail alone as Papists imagine, and that to the very body of the cross: for then the soldiers could not have broken both the legs of the thieves, but only the outmost: because one of them lay upon the other. Let us now come to the use which may be made of the crucifying of Christ. First of all here we learn with bitterness to bewail our sins: for Christ was thus cruelly nailed on the cross, and there suffered the whole wrath of God, not for any offence that ever he committed, but being our pledge and surety unto God, he suffered all for us: and therefore just cause have we to mourn for our offences, which brought our Saviour Christ to this low estate. If a man should be so far in debt that he could not be freed, unless the surety should be cast into prison for his sake; nay, which is more, be cruelly put to death for his debt, it would make him at his wit's end; and his very heart to bleed. And so is the case with us by reason of our sins; Math. 6. ●●. we are Gods debtor, yea bankrupts before him, yet have we gotten a good surety, even the son of God himself, who to recover us to our former liberty was crucified for the discharge of our debt. And therefore good cause have we to bewail our estate every day, as by the prophet it is said, Zach. 12. 100LS. They shall look on him whom they have pierced, they shall l●ment for him as one mourneth for his own son: they shall be ●orie for him as one is sorry for his first borne. Look as the blood followed the nails that were stricken through the blessed hands and feet of Christ, so should the meditation of the cross and passion of our Redeemer be as it were nails and spears to pierce us, that our hearts might bleed for our sins: and we are not to think more hardly of the jews for crucifying him then of ourselves, because even by our sins we also crucified him. These are the very nails which pierce his hands and feet, and these are the spears which pierce through his side. For the loss of a little worldly pelf, oh how are we grieved! but seeing our transgressions are the weapons whereby the son of God was crucified, let us (I say it again and again) learn to be grieved for them above all things, and with bleeding and melting hearts bow and buckle under them, as under the cross. Secondly, Christ saith of himself, joh. 3. ●4. as Moses lift up the serpent in the wilderness, so must the son of man be lifted up: the comparison is excellent and worthy the marking. In the wilderness of Arabia the people of Israel rebelled against God, and thereupon he sent fiery serpents among them, which stung many of them to death: now when they repented, Moses was commanded to make a brazen serpent, and to set it upon a pole, that as many as were stung might look unto it and recover: and if they could but cast a glance of the eye on the brazen serpent, when they were stung even to death, they were restored to health and life. Now every man that liveth is in the same case with the Israelites; Satan hath stung us at the heart, and given us many a deadly wound, if we could feel it, and Christ who was figured by the brazen serpent was likewise exalted on the cross, to confer righteousness and life eternal to every one of us: therefore if we will escape eternal death, we must renounce ourselves, and lift up the eyes of our faith to Christ crucified, and pray for the pardon of our sins: and then shall our hearts and consciences be healed of the wounds and gripes of the devil: and until such time as we have grace to do this, we shall never be cured, but still lie wounded with the stings of Satan, and bleeding to death even at the very heart, although we feel no pain or grief at all. But some may ask how any man can see him crucified now after his death? Ans. Wheresoever the word of God is preached, there Christ is crucified, as Paul saith, Gal. 3.2. Oh foolish Galatians, who hath bewitched you that ye should not obey the truth, to whom before jesus Christ was described in your sight, and among you crucified? meaning that he was lively preached among them. We need not to go to wooden crosses, or to golden crucifixes to seek for him; but where the Gospel is preached, thither must we go, and there lift up our eyes of faith to Christ, as he is revealed unto us in the word; resting on him and his merits with all our hearts, and with a godly sorrow confess and bewail our sins, craving at his hands mercy and pardon for the same. For till such time as we do this, we are grievously stung by Satan, and are every moment even at death's door. And if we can thus behold Christ by faith, the benefits which come hereby, shall be great: for as Paul saith, the old man, that is, the corruption of our nature, and the body of sin that reigneth in us, shall be crucified with him: for when Christ was nailed on the cross, all our sins were laid upon him; therefore if thou dost unfeignedly believe, all thy sins are crucified with him, and the corruption of thy nature languisheth and dieth as he languished and died upon the cross. Thirdly, we must learn to imitate Christ: as he suffered himself to be nailed to the cross for our sins, so answerably must every one of us learn to crucify our flesh, and the corruption of our nature, and the wickedness of our own hearts, as Paul saith, Gal. 3.24. They that are Christ's, have crucified the flesh with the lusts and affections thereof. And this we shall do, if for our sins passed we wail and mourn with bitterness, and prevent the sins to come into which we may fall by reason of the corruption of our natures, by using all good means, as prayer and fasting, and the word of God preached, and by flying all occasions of offence. We are not to destroy our bodies or to kill ourselves, but to kill and crucify sin that liveth in us, and to mortify the corruption of our nature that rebels against the spirit. Christianity stands not in this, to hear the word of God, and outwardly to profess the same, and in the mean season still to live in our sins, and to pamper our own rebellious flesh; but it teacheth us always to have in readiness some spear or other to wound sin, and the sword of the spirit to cut down corruption in us, that thereby we may show ourselves to be lively followers of Christ indeed. Fourthly, by this we may learn that the wrath of God against sin is wonderful great, because his own Son bearing our person, and being in our place, was not only crucified, and racked most cruelly, but also bare the whole wrath of God in his soul: and therefore we must leave off to make so little account of sin as commonly we do. Fifthly, whereas the person crucified was the son of God, it showeth that the love of God which he bore unto us in our redemption is endless; like a sea without bank or bottom, it can not be searched into: and if we shall not acknowledge it to be so, our condemnation will be the greater. Sixtly, in this that Christ bore the curse of the law upon the cross; we learn that those that be the children of God, when they suffer any judgement, cross, or calamity, either in body or in mind or both, do not bear them as the curses of God, but as the chastisements of a loving father. For it doth not stand with the justice of God to punish one fault twice: and therefore when any man that putteth his whole confidence in God, shall either in his own person, in his good name, or in his goods feel the heavy hand of God, God doth not as a judge curse him, but as a father correct him. Here then is condemned the opinion of the Church of Rome, which hold, that we by our sufferings do in some part satisfy the justice of God: but this can not stand, because Christ did make a perfect fatisfaction to the justice of his father for all punishment. And therefore satisfaction to God made by man for temporal punishment is needless, and much derogates from Christ's passion. In the crucifying of Christ, two things specially must be considered: The manner of the doing of it, and his continuance alive upon the cross. Touching the manner, the spirit of God hath noted two things. The first, that Christ was crucified between two thieves, the one upon his left hand, the other upon his right; in which action is verified the saying of the Prophet Esai, Esai 53.6. He was numbered among the wicked: and the jews for their parts do hereby testify, that they esteemed him to be, not some common wicked man, but even the captain and ringleader of all thieves and malefactors whatsoever. Now whereas Christ standing upon the cross in our room and stead, is reputed the head and prince of all sinners, it serveth to teach every one of us that believe in him, to judge ourselves most vile and miserable sinners, and to say of ourselves with Paul, that we are the chief of all sinners. 1. Tim. 3. 3●, The second thing is, that Christ was crucified naked: because he was stripped of his garments by the soldiers when he was to be crucified. The causes why he suffered naked, are these. First, Adam by his fall brought upon all mankind death both of body and soul, and also the curses of God which befall man in this life: among which this was one, that the nakedness of the body should be ignominious; and hereupon when Adam had sinned, and saw himself naked, Gen. 3. ●. he fled from the presence of God, and hid himself even for very shame. Christ therefore was stripped of his garments, and suffered naked, that he might bear all the punishment and ignominy that was due unto man for sin. Se●ondly, this came to pass by the goodness of God, that we might have a remedy for our spiritual nakedness, which is, when a man hath his sins lying open before God's eyes; and by reason thereof he himself lieth open to all God's judgements. Hereof Christ speaketh to the Angel of the Church of Laodicea, saying, Rev. 3.17. Thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not how thou art wretched, miserable, blind, and naked. So when the Israelites had committed idolatry by the golden calf, Moses telleth them that they were naked, Exod. 32.25. not only because they had spoiled themselves of their earings, but especially because they were destitute of God's favour, & lay open & naked to all his judgements for that sin. And Solomon saith, Where there is no vision, there the people are made naked, that is, their sins lie open before God; Prov. 29.18. and by reason thereof they themselves are subject to his wrath and indignation. Now Christ was crucified naked, that he might take away from us this spiritual nakedness; and also give unto us meet garments to clothe us withal in the presence of God, called white raiment, as Christ saith, Rev. 3.18. I counsel thee to buy of me white raiment, that thou mayst be clothed, and that thy filthy nakedness do not appear: Rev. 7.14. and, Long white robes dipped in the blood of the Lamb, which serve to hide the nakedness of our souls. What these garments are, the Apostle showeth when he saith, All that are baptised into Christ, have put on Christ. Gal. ●. 27. Eph. 4. ●4. And, Put on the new man which after God is created in righteousness and true holiness. Our nakedness maketh us more vile in the sight of God, than the most loathsome creature that is, can be unto us; until we have put on the righteousness of Christ to cover the deformity of our souls, that we may appear holy, and without spot before God. Thirdly, Paul saith, ●. Cor. 5. 1, 2,3. We know if our earthly house of this tabernacle be destroyed, we have a building given of God, etc. For therefore we sigh, desiring to be clothed with our house which is from heaven, because if we be clothed we shall not be found naked. Where it is like that the Apostle alludeth to the nakedness of Adam after his fall; and therefore giveth us another reason why Christ was crucified naked, namely that after this life he might clothe all his members with eternal glory. If this be so, that a part of our rejoicing stands in the glorious nakedness of Christ crucified, there is no reason why we should be puffed up with the vanity of our apparel. It should rather be an occasion to make us ashamed, then to make us proud. The thief may as well brag of the brand in his hand, or of the fetters on his heels, as we may of our attire; because it is but the covering of our shame: and therefore should put us in mind of our sin and shameful nekednesse. Aug. serm. 119. de tempore. The abode of Christ upon the cross, was about the space of six hours. For the death of the cross was no sudden but a a Producta ●ors. Mat. 19.14. linger death. And in this space of time there fell out five notable events. The first, that the soldiers having stripped Christ of his garments, divided them into four parts, and cast lots for his coat, because it was woven without seam. And by this appears the great love of Christ to man, who was not only content to suffer, but also to lose all that ever he had, even to the garments on his back to redeem us; teaching us answerably that if it please god to call us to any trial hereafter, we must be content to part withal for his sake, that we may win him. Again, in these soldiers we may behold a picture of this world: when they had nailed Christ to the cross, they will not lose so much as his garments, but they come and divide them and cast lots for them: as for Christ himself, the Saviour and redeemer of mankind, they regard him not. And thus fareth the world; it is a hard to find a man to accept of Christ, because he is Christ his redeemer: but, when gain comes by Christ, than he is welcome. Esau that esteemed nothing of his father's blessing, made great account of his brother's pottage. The Gaderenes made more account of their swine, then of Christ: for when they heard that they were drowned, they beseech him to depart out of their coasts. Nay so bad is this age, that such as will be taken to be the special members of Christ, do not only with the soldiers strip Christ of his garments, but more than this, they bereave him of his natures and offices. The church of Rome by their transubstantiation strip him of his manhood: and by making other priests after the same order with him, which do properly forgive sins, strip him of his priesthood: and of his kingly office, by joining with him a Vicar on earth, & head of the Catholic church, and that in his presence: whereas all deputiships and commissions cease in the presence of the principal. And when they have done all this, than they further load him with a number of beggarly ceremonies; and so do nothing else but make a a Fic●●●●●m Christum. feigned Christ, in stead of the true and alone Messias. The second event was, that Christ was mocked of all sorts of men. First, they set up the cause written why he was crucified, Math. 27. ●7. 38,39. namely, This is the King of the jews: then the people that passed by reviled him, wagging their heads at him, and said, Thou that destroyest the temple and buildest it in three days, save thyself, etc. Likewise the high Priest mocking him, with the Scribes and pharisees & the Elders, said, He saved others, let him save himself. The same also did one of the thieves that was crucified with him, cast in his teeth. Behold here the wonderful strange dealing of the jews: they see an innocent man thus pitifully and grievously racked, and nailed on the cross, and his blood distilling down from hands and feet: and yet are they without all pity and compassion, and do make but a mock and a scoff at him. And in this we may plainly see how dangerous and fearful their case is, who are wholly given up to the hardness of their own hearts: and we are further admonished to take heed how we give ourselves to jesting or mocking of others. And if any man think it to be a light sin, let them consider what befell the jews for mocking Christ. The hand of God was upon them within a while after, and so remaineth to this day. 2. King. 2.23. 24. Little children wickedly brought up, when they saw Elisha the man of God coming, they mocked him, and said, Come up thou bald pate, come up thou bald pate: but Elisha looked back on them, and cursed them in the name of the Lord, and two wild bears came out of the forest and tore in pieces two and forty of them. julian once a Christian Emperor, but after an Apostata, did nothing else but mock Christ and his doctrine, and made jests of sundry places of Scripture: but being in fight against the Persians, was wounded with a dart (no man knowing how) and died scoffing and blaspheming. And such like are the judgements of God, which befall mockers and scorners. Let us therefore in the fear of God learn to eschew and avoid this sin. Furthermore if we shall indifferently consider all the mocks and scorn of the jews, we shall find that they can not truly convince him to the least sin; which serveth to clear Christ, and to prove that he was a most innocent man, in whose ways was no wickedness, and in whose mouth was found no guile: and therefore he was most fit to stand in our room, and suffer for us which were most vile and sinful. And here by the way a question offereth itself to be scanned. S. Matthew saith, Math. 27.44. The thieves which were crucified with him, cast the same in his teeth which the Scribes and pharisees did. S. Luke saith, Luk. 23.39. that one of the thieves mocked him. Now it may be demanded, how both these can be true? Ans. Some reconcile the places thus; that the Scripture speaking generally of any thing, Synecdoche. by a figure doth attribute that to the whole, which is proper to some part only; and so here doth ascribe that to both the thieves which agreeth but to one. Others answer it thus: that at the first both of the evil doers did mock Christ, and of that time speaketh Matthew: but afterward one of them was miraculously converted, than the other alone mocked him, and of that time spoke S. Luke. And this I rather take to be the truth. But what was the behaviour of Christ, when he is thus laden with reproach? In wonderful patience he replies not, but puts up all in silence. Where we are taught, that when a man shall rail on us wrongfully, we must not return rebuke for rebuke, nor taunt for taunt: but we must either be silent, or else speak no more than shall serve for our just defence. This was the practice of the Israelites, by the appointment of Hezekias, when Rabshakah reviled the jews, and blasphemed the name of God; the people held their peace, and answered him not a word: for the king's commandment was, answer him not. So Hannah being troubled in mind, ● King. 1●. 36. prayed unto the Lord, and Hely marked her mouth, for she spoke in her heart, and her lips did move only, but her voice was not beard, therefore Hely thought she had been drunken, and said, How long wilt thou be drunken? put away thy drunkenness from thee. Such a speech would have moved many one to very hard words: but she said, ●. Sam. ●. 14. Nay, my lord, but I am a woman troubled in spirit, I have drunk neither wine nor strong drink: but have powered out my soul before the Lord. This is a hard lesson for men to learn; but we must endeavour ourselves to practise it, if we will be followers of Christ, and overcome evil with good. The third thing that fell out in the time of Christ's crucifying, was the pitiful complaint, in which he cried with a loud voice, El●, El●, lamasabacthani, that is, Math. 27.46. My God, my God, why hast thou forsaken me? In the opening of this complaint many points must be scanned. The first is, what was the cause that moved Christ to complain? Ans. It was not any impatience or discontentation of mind, or any despair, or any dissembling, as some would have it: but it was an apprehension and a feeling of the whole wrath of God, which seized upon him both in body & soul. The second, what was the thing whereof he doth complain. Ans. That he is forsaken of God the father. And from this point ariseth another question. How Christ being God, can be forsaken of God? for the Father, the Son, and the holy Ghost are all three but one and the same God. Ans. By God we must understand God the father the first person. According to the common rule, when God is compared with the Son or the holy Ghost, than the father is meant by this title, God; as in this place: not that the father is more God than the Son, for in dignity all the three persons are equal: but they are distinguished in order only, and the father is first. And again whereas Christ complaineth that he was forsaken, it must be understood in regard of his human nature, not of his godhead. And Christ's manhood was forsaken, not that his godhead and manhood were severed, for they were ever joined together from the first moment of the incarnation: but the godhead of Christ, and so the godhead of the father did not show forth his power in the manhood, but did as it were lie a sleep for a time, that the manhood might suffer: when a man sleepeth, the soul is not severed from the body, but lieth as it were dead, and exerciseth not itself: even so the godhead lay still, & did not manifest his power in the manhood, & thus the manhood seemed to be forsaken. The third point is, the manner of this complaint; My God, my God, saith he: these words are words of faith, I say not of justifying faith, whereof Christ stood not in need: but he had such a faith or hope, whereby he did put his confidence in God. The last words, why hast thou forsaken me? seem at the first to be words of distrust. How then (will some say) can these words stand with the former: for faith and distrust are flat contraries? Ans. Christ did not utter any speech of distrust, but only make his moan and complaint, by reason of the greatness of his punishment: and yet still relied himself on the assistance of his father. Hence we learn first that religion doth not stand in feeling but in faith: which faith we must have in Christ, though we have no feeling at all: for God oftentimes doth withdraw his grace and favour from his children, that he may teach them to believe in his mercy in Christ then, when they feel nothing less than his mercy. And faith and feeling cannot always stand together; because faith is a subsisting of things which are not seen, & the ground of this hoped for, and we must live by faith, and not by feeling. Though feeling of God's mercy be a good thing, yet God doth not always vouchsafe to give it unto his children: and therefore in the extremity of afflictions and temptations, we must always trust and rely on god by faith in Christ; as Christ himself doth when he is as it were plunged into the sea of the wrath of God. Secondly, here we may see how God dealeth with his children: for Christ in the sense and feeling of his human nature was forsaken, yet had he sure trust and confidence in God, that caused him to say, My God, my God. God will oftentimes cast his dear children into huge gulfs of woe and misery, where they shall see neither bank nor bottom, nor any way to get out: yet men in this case must not despair, but remember still that that which befell Christ the head, doth also befall his members. Though Christ himself at his death did bear the wrath of God in such measure, as that in the sense and feeling of his human nature he was forsaken: yet for all this he was the son of God, and had the spirit of his father, crying, My God, my God. And therefore though we be wonderfully afflicted either in body or in mind, so as we have no sense or feeling of God's mercy at all, yet must we not despair and think that we are castaways, but still labour to trust and rely on God in Christ, and build upon this that we are his children, though we feel nothing but his wrath upon us; against mercy cleaving to his mercy. This was David's practice: In the day of trouble (saith he) I sought the Lord: my sore ran and ceased not in the night: my soul refused comfort. I did think upon God and was troubled: my soul was full of anguish: Psal. 77.2.3. and so he continueth on, saying, vers. 10,11,12, etc. Will the Lord absent himself for ever? and will he show no more favour? hath God forgotten to be merciful? but in the end he recovereth himself out of this gulf of temptation, saying, Yet I remember the years of the right hand of the most high: I remember the works of the Lord, certainly I remember the wonders of old. Wherefore this practice of Christ in his passion, must then be remembered of us all, when God shall humble us either in body or soul, or both. The fourth thing which fell out when Christ was on the cross was this: after Christ knew that all things were performed, and that the scriptures were fulfilled; joh. 19 ●8. he said, I thirst, and then there standing a vessel full of vinegar, one ran and filled a sponge therewith, and put it about an hyssop stalk, and put it to his mouth: which when he had received, he said, It is finished. The points here to be considered, are four. The first, that Christ thirsteth. And we must know that this thirst was a part of his passion; and indeed it was no small pain, I●d. 4.19. as we may see by this: when Sisera was overcome by Israel, and had fled from his enemies to jaels' tent, he called for a little water to drink, being more troubled with thirst, then with the fear of death at the hand of his enemies. And indeed thirst was as as grievour to men in the East country, as any torment else. And hereupon Samson was more grieved with thirst, then with fear of many thousand Philistims. jud. 15.18. Again, whereas Christ complains that he thirsteth; it was not for his own sake; but for our offences: and therefore answerably we must thirst after Christ and his benefits, as the dry & thirsty land where no water is, doth after rain: and as the hart brayeth after the rivers of water, so must we say with David, Psal. 143.6. & 9●. 1. My soul panteth after thee, O Lord, and the benefits of thy death. The second that a sponge full of vinegar tied upon an hyssop stalk, was reached to Christ upon the cross. Now it may be demanded, how this could be, considering the stalk of the hyssop is not past a foot long. Ans. As the tree of mustard seed with the jews is far greater and taller than with us, in so much that the birds of lieaven build their nests in it: so it may be that hyssop groweth much longer in those countries then with us. Or, as I take it rather, the hyssop stalk was put upon a reed, and by that means the sponge was put up to the mouth of Christ. Mat. 35 36. The third point is, that Christ drinketh the vinegar offered: but when? Not before all things were finished that were to be done on the cross. And by this he shows his exceeding care for our salvation. He laid aside all things that would turn to his own ease, that he mightfully work our redemption, & fulfil the will of his father who sent him into the world for that end. The like care ●ust every one of us have to walk dutifully; and, as it were, to go with tho●ugh-stitch in our particular callings, that God may be glorified by us. When Abraham's servant came: to Bethuel to get a wife for Isaac, meat was set before him, but he said, I will not eat before I have said my message: Gen. 24.13. so likewise we must first see Gods glory procured in our affairs, and then in the second place, if commodity or praise redound to us, we must afterward take it. The last point is, that when Christ had drunk the vinegar, he said, It is finished. Which words may have a double sense: one, that such things as were figured by the sacrifices of the old testament are accomplished; the other, that now upon the cross he had finished his satisfaction to the justice of his father for man's sin. And this of the twain I rather think to be his meaning. If it be said, that the burial and resurrection and ascension of Christ, etc. which are very necessary to man's redemption, were not yet begun, the answer is, that the works of Christ's priesthood which follow his death serve not to make any satisfaction to God's justice for sin, but only to confirm or apply it, after it is made and accomplished on the cross. And if this be so, that Christ in his own person accomplished the work of redemption, and made a full and perfect satisfaction for us, as these words import, It is finished, then human satisfactions to gods justice for sin are altogether superfluous. The fifth event that fell out when Christ was upon the cross was, that he cried with a loud voice, and said, Father, into thy hands I lay down my spirit, that is, I commend my soul as being the most precious thing which I have in this world into thy custody, who art a most faithful keeper thereof. These words are taken by Christ out of the Psalms: for when David was in danger of his life by reason of Saul, and had no friend to trust, he makes choice of God to be his keeper, Psal. 31.5. and said, Into thy hands, O Lord, do I commend my spirit. Now our Saviour Christ being in the like distress, both by reason of the jews, who every way sought his final destruction & confusion, & especially because he felt the full wrath of God seizing upon him, doth make choice of David's words, and apply them to himself in his distress. And by his example was are taught not only to read the general history of the bible, but also to observe the things commanded and forbidden, and to apply the same unto ourselves, and to our particular estates and dealings whatsoever: thus the prophet David saith, God Psal 40. How can this be? for no part of Scripture penned before the days of David saith thus of him. True indeed; but as I take it, David's meaning is, that he read the book of the law, and found general precepts and commandments given to Kings and Princes, that they should keep all the ordinances and commandments of God: which, he being a King, applies particularly to his own person, and thereupon saith, In the volume of the book it is written of me, etc. And this duty is well practised by the people of God at this day; for the Psalms of David were penned according to the estate of the Church in his time: and in these days the Church of God doth sing the same with the same spirit that David did, and doth apply their several estates and conditions. Now in that Christ commends his soul into the hands of his father, he doth it to testify that he died not by constraint, but willingly: and by his own practice he doth teach us to do the like, namely to give up our own souls into the hands of god: & because this duty is of some difficulty, we must observe three motives or preparatives which may induce us to the better doing of it. The first is, to consider that God the father of Christ, is the creator of our souls, and therefore he is called the father of spirits. And if he be a creator of them, than is he also a faithful preserver of them. For sure it is, that God will preserve his own workmanship. Who is or can be so careful for the ornament & preservation of any work as the craftes-master? and shall not God be more careful than man? Wherefore S. Peter exhorteth us to commit our souls unto God, as unto a faithful creator. The second motive is this: we must look to be resolved in our consciences, that ●od the father of Christ is our father: every man for himself must labour to have the assurance of the pardon of his own sins, and that the corruption of his soul be washed away in the blood of Christ, that he may say, I am justified, sanctified, and adopted by Christ. And when any man can say thus, he shall be most desirous and willing to commit his soul into the hands of God. This was the reason which moved Christ to lay down his soul into the hands of God, because he is his father. The third motive or preparative is, a continual experience & observation of God's love and favour towards us, in keeping and preserving him; as appears by David's example, Psal. 31.5. Into thy hands (saith he) I commit my soul: for thou hast redeemed me, O thou God of truth. The time when we are specially to commend our souls into the hand of God, is first of all the time of any affliction or danger. This was the time when David commended his soul into the hands of God in the Psalm before named. We know that in any common danger or peril, as the sacking of a city, or burning of an house, if a man have any precious jewel therein, he will first fetch that out, and make choice of a faithful friend, to whose custody he will commit the same: even so, in common perils and dangers we must always remember to commit our souls as a most precious jewel into the hands of God, who is a faithful creator. Another more special and necessary time of practising this duty, is the hour of death, as here Christ doth, and Steven, who when the jews stoned him to death, called on God, and said, Lord jesus receive my spirit. And as this duty is very requisite and necessary at all times, so most especially in the hour of death; because the danger is great by reason that Satan will then chiefly assault us, and the guilt of sin will especially then wound the conscience. Lastly, at all times we must commit our souls into God's hands: for though we be not always in affliction, yet we are always in great danger: and when a man lieth down to rest, he knoweth not whether he shall rise again or no: and when he ariseth, he knoweth not whether he shall lie down again. Yea, at this very hour we know not what will befall the next. And great are the comforts which arise by the practice of this duty. When David was in great danger of his life, and his own people would have stoned him, because their hearts were vexed for their sons and daughters which the Amalekites had taken; 1. Sam. ●0. 6. it is said he comforted himself in the Lord his God. And the practice of Paul in this case is most excellent: 2. Tim. ●. ●●. for the which cause (saith he) I suffer those things, but I am not ashamed: for I know whom I have believed, and I am persuaded that he is able to ke●pe that which I have committed unto him against that day. This worthy servant of God had committed his life and soul into God's hand: and therefore he saith, In all my sufferings I am not ashamed: where we see, that if a man have grace in his lifetime to commit his soul into God's hand, it will make him bold even at the point of death. And this must be a motive to cause every man daily and hourly to lay down his soul into the hands of God, although by the course of nature he may live twenty or forty years longer. But howsoever this duty be both necessary and comfortable, yet few there be that practice the same. Men that have children are very careful and diligent to bring them up under some man's tuition; & if they have cattle, sheep, or oxen, they provide keepers to tend them: but in the mean season for their own souls they have no care: they may sink or swim or do what they will. This shows the wonderful blindness or rather madness of men in the world, that have more care for their cattle, then for their own souls: but as Christ hath taught us by his example, so let every one of us in the fear of God, learn to commit our souls into the hand of God. Again, in that Christ lays down his own soul, and withal the souls of all the faithful into the hands of the father, we further learn three things. The first, that the soul of man doth not vanish away as the souls of beasts and other creatures: there is great difference between them: for when the beast dieth, his soul dieth also: but the soul of man is immortal. The consideration whereof must mooove every man above all things in this world to be careful for his soul: if it were to vanish away at the day of death as the soul of beasts do, the neglect thereof were no great matter: but seeing it must live for ever, either in eternal joy, or else in endless pains and torments, it stands us upon, every man for himself, so to provide for his soul in this life, that at the day of death when it shall depart from his body, it may live in eternal joy and happiness. The second, that there is an especial and particular providence of God, because the particular soul of Christ is committed into the hands of his father, and so answerably the souls of every one of the faithful are. The third, that every one which believes himself to be a member of Christ, must be willing to die when God shall call him thereunto. For when we die in Christ, the body is but laid asleep, and the soul is received into the hands of a most lo●ing God and merciful father, as the soul of Christ was. Lastly, whereas Christ surrendering his soul into his father's hands, calls it a spirit, we note, that the soul of man is a spirit, that is, a spiritual, invisible, simple essence without composition created, as the angels of God are. The question whether the soul of a child come from the soul of the parents as the body doth come from their bodies, may easily be resolved. For the soul of man being a spirit, can not beget another spirit, as the angels being spiritual do not beget angels: for one spirit begetteth not an other. Nay which is more, one simple element begetteth not an other, as the water begetteth not water, nor air begetteth air: and therefore much less can one soul beget an other. Again, if the soul of the child come from the soul of the parents, than there is a propagation of the whole soul of the parent or of some part thereof. If it be said, that the whole soul of the parents is propagated, than the parents should want their own souls and could not live. If it be said that a part of the parents soul is propagated: I answere● that the soul being a spirit or a simple substance cannot be parted: and therefore it is the safest to conclude, that the body indeed is of the body of the parents', and that the soul of man while the body is in making, is created of nothing: He●● 11. ●. and for this very cause God is called the father of spirits. Thus much of the crucifying of Christ: now followeth his death. For having laid down his soul into the hands of his father, the holy Ghost saith, he gave up the ghost: Luk ●●. 46. to give us to understand, that his death was no fantastical but a real death, in that his body and soul were ●euered as truly as when any of us die. In treating of Christ's death we must consider many points. The first, that it was needful that he should die, and that for two causes. First, to satisfy God's justice: for sin is foe odious a thing in God's sight, that he will punish it with an extreme punishment: therefore Christ standing in our room must not only suffer the miseries of this life, but also die on the cross, that the very extremity of punishment which we should have borne, might be laid on him: and so we in Christ, might fully satisfy God's justice: for the wages of sin is death. Secondly, Christ died that he might fulfil the truth of God's word which had said, that man for eating the forbidden fruit should die the death. Gen. 2.17. The properties of Christ's death are two: the first, that it was a voluntary and willing death: the second, that it was a cursed death. For the first, whereas I say Christ's death was voluntary, I mean that Christ died willingly, and of his own free accord gave up himself to suffer upon the cross. Howsoever the jews did arraign, and condemn, and crucify him, yet if he had not willed his own death, and of his free accord given himself to die: not the jews nor all the whole world could ever have taken away his life from him He died not by constraint or compulsion, but most willingly: and therefore he saith, joh. 10.18. Math. 27.46. Luk. ●3. 46. No man taketh my life from me, but I (saith he) lay it down of myself: I have power to lay it down, and have power to take it again. And our Saviour Christ gave evident tokens hereof in his death, for then jesus cried with a loud voice, and gave up the ghost. Ordinarily men that die on the cross, languish away by little & little, & before they come to yield up their lives they lose their speech, Isa. 18.14. and only rattle or make a noise in the throat: but Christ at that very instant when he was to give up the ghost, cried with a loud voice: which showeth plainly, that he in his death was more than a conqueror over death. And therefore to give all men a token of his power, and to show that he died voluntarily, it pleased him to cry with a loud voice. And this made the Centurion to say that he was the Son of God. Ma●. 15.39. Again, Christ died not as other men do; because they first give up the ghost, and then lay their heads aside: but he in token that his death was voluntary, first lays his head aside after the manner of a dead man, and then afterward gives up the ghost. joh. 19.30. Lastly, Christ died sooner than men are wont to do upon the cross, and this was the cause that made Pilate wonder that he was so soon dead. Now this came to pass not because he was loath to suffer the extremity of death: Mar. 1●. 44. but because he would make it manifest to all men that he had power to die or not to die. And indeed this is our comfort that Christ died not for us by constraint, but willingly of his own accord. And as Christ's death was voluntary, so was it also an accursed death, and therefore it is called the death of the cross. To signify this point the Creed saith that he was crucified and also died. And it containeth the first and the second death: the first is the separation of the body from the soul: the second is the separation of body and soul from God: and both were in Christ: for beside the bodily death, he did in soul apprehend the wrath of God due to man for sin: and that made him cry, My God, my God, why hast thou forsaken me? And here we must not omit a necessary point, namely how far forth Christ suffered death. Answer. Some think that he suffered only a bodily death, and such pains as follow the dissolution of nature: but they, no doubt, come to short, for why should Christ have feared death so greatly if it had been nothing but the dissolution of nature. Some again think that he died, not only the first, but also the second death: but it may be they go to far: for if to die the first death be to suffer a total separation of body and soul, then also to die the second death is wholly and every way to be severed from all favour of God, and at the least for a time to be oppressed of the same death as the damned are. Now this never befell Christ, no not in the midst of his sufferings, considering that even than he was able to call God his God. Therefore the safest is to follow the mean; namely that Christ died the first death in that his body and soul were really and wholly severed, yet without suffering any corruption in his body, which is the effect and fruit of the same: & that withal he further suffered the extreme horrors and pangs of the second death, not dying the same death nor being forsaken of God, more than in his own apprehension or feeling. For in the very midst of his sufferings the father was well pleased with him. And this which I say doth not any whit lesson the sufficiency of the merit of Christ: for whereas he suffered truly the very wrath of God, and the very torments of the damned in his soul, it is as much as if all the men in the world had died the second death, and had been wholly cut off from God for ever and ever. And no doubt Christ died the first death only suffering the pangs of the second; that the first death might be an entrance not to the second death which is eternal damnation, but a passage to life eternal. The benefits and comforts which arise by the death of Christ are specially four. The first is the change of our natural death, I say not the taking of it away, for we must all die; but whereas by nature death is a curse of God upon man for eating the forbidden fruit, by the death of Christ it is changed from a curse into a blessing: and is made as it were a middle way and entrance to convaigh men out of this world into the kingdom of glory in heaven: and therefore it is said, Christ by his death hath delivered them from the fear of death, which all the days of their lives were subject to bondage. Heb. 2.15. A man that is to encounter with a scorpion, if he know that it hath a sting, he may be dismayed; but being assured that the sting is taken away, he need not fear to encounter therewith. Now death in his own nature considered, is this scorpion armed with a sting: but Christ our Saviour by his death hath pulled out the sting of our death, and on the cross triumphantly saith, O death, where is thy sting? O grave, where is thy victory? 〈◊〉. 15 55. and therefore even then when we feel the pangs of death approach, we should not fear but conceive hope, considering that our death is altered and changed by the virtue of the death of Christ. Secondly, the death of Christ hath quite taken away the second death from those that are in Christ: as Paul saith, Rom. 3.1. There is no no condemnation to them which are in Christ jesus, which walk not after the flesh, but after the spirit. Thirdly, the death of Christ is a means to ratify his last will and testament: Heb 9.15,16. For this cause was Christ the Mediator of the new testament, that through death (which was for the redemption of the transgressions which were in the former testament) they which were called might receive the promise of the eternal inheritance. For where a testament is, there must be the death of him that made the testament: for the testament is confirmed when men are dead: for it is yet of no force as long as he is alive that made it. And therefore the death of Christ doth make his last will and testament which is his covenant of grace, authentical unto us. Fourthly, the death of Christ doth serve to abolish the original corruption of our sinful hearts. As a strong corrosive laid to a sore, eats out all the rotten and dead flesh: even so Christ's death being applied to the heart of a penitent sinner by faith, weakens and consumes the sin that cleaves so fast unto our natures and dwells within us. Some will say, how can Christ's death which now is not, because it is long ago past and ended, kill sin in us now? Answ. Indeed if we regard the act of Christ's death, it is past, but the virtue and power thereof endureth for ever. And the power of Christ's death is nothing else but the power of his Godhead, which enabled him in his death to overcome hell, the grave, death, and condemnation, and to disburden himself of our sins. Now when we have grace to deny ourselves, and to put our trust in Christ, & by faith are joined to him, then as Christ himself by the power of his godhead overcame death, hell, and damnation in himself; so shall we by the same power of his godhead kill and crucify sin & corruption in ourselves. Therefore seeing we reap such benefit by the death of Christ, if we will show ourselves to be Christians, let us rejoice in the death of Christ: and if the question be, what is the chiefest thing wherein we rejoice in this world? we may answer, the very cross of Christ, yea the very lest drop of his blood. The duties to be learned by the death of Christ are two: the first concerns all ignorant and impenitent sinners. Such men whatsoever they be, by the death of Christ upon the cross, must be moved to turn from their sins: and if the consideration hereof will not move them, nothing in the world will. By nature every man is a vassal of sin, and a bondslave of Satan: the devil reigns and rules in all men by nature, and we ourselves can do nothing but serve and obey him. Nay (which is more) we live under the fearful curse of God for the least sin. Well now, see the love of the son of God, that gave himself willingly to death upon the cross for thee● that he might free thee from this most fearful bondage. Wherefore let all those that live in sin & ignorance reason thus with themselves: Hath Christ the son of god done this for us, and shall we yet live in our sins? hath he set open as it were the ve●ie gates of hell, and shall we yet lie weltering in our damnable ways and in the shadow of death? In the fear of God let the death of Christ be a means to turn us to Christ: if it can not move us, let us be resolved that our case is dangerous. To go yet further in this point, every one of us is by nature a sick man, wounded at the very heart by Satan: though we feel it not, yet we are deadly sick: and behold, Christ is the good physician of the soul, and none in heaven or earth, neither Saint, angel, nor man can heal this our spiritual wound but he alone: who though he were equal with the Father, yet he came down from his bosom and became man, and lived here many years in misery and contempt: and when no herb nor plaster could cure this our deadly wound or desperate sickness, he was content to make a plaster with his own blood: the pain he took in making it caused him to sweat water and blood: nay the making of it for us cost him his life, in that he was content by his own death to free us from death: which if it be true, as it is most true, then woeful & wretched is our case if we will still live in sin, and will not use means to lay this plaster unto our hearts. And after the plaster is applied to the soul, we should do as a man that hath been grievously sick, who when he is on the mending hand, gets strength by little and little. And so should we become new creatures going on from grace to grace, and show the same by living godlily, righteously, and soberly, that the world may see that we are cured of our spiritual disease. O happy, yea thrice happy are they that have grace from god to do this. The second duty concerns them which are repentant sinners. Hath Christ given himself for thee, and is thy conscience settled in this? then thou must answerably bear this mind, and if thy life would serve for the glory of God and the good of his Church, thou wouldst then give it most willingly if thou be called thereto. Secondly, if Christ for thy good hath given his life, than thou must in like manner be content to die for thy brethren in Christ, if need be: 1. john. 3.16. He● (saith Saint john) laid down his life for us, therefore we● ought to lay down our lives for our brethren. Thirdly, if Christ was content to shed his own heart blood not for himself, but for the sins of every one of us, than we must be thus affected, that rather than by sinning we would willingly offend God, we should be content to have our own blood shed: yea if these two things were put to our choice, either to do that which might displease God, or else to suffer death's we must rather die then do the same. Of this mind have been all the Martyrs of God, who rather than they would yield to Idolatry, were content to suffer most bitter torments and cruel death. Yea, every good Christian is so affected, that he had rather choose to die then to live, not moved by impatience in respect of the mis●ries of this life: but because he would cease to offend so loving a father. To sin is meat and drink to the world, but to a touched and repentant heart there is no torment so grievous as this is, to sin against God, if once he be persuaded that Christ died for him. Thus much for Christ's death: now follow those things which befell Christ when he was newly dead; and they are two especially. The first, that his legs were not broken as the legs of the two thieves were. Of the first, S. john rendereth a reason, namely, that the Scripture might be fulfilled, which saith, joh. 19.36. Exod. 1●. 46. not a bone of him shallbe broken: which words were spoken by Moses of the paschal lamb, and are here applied to Christ, as being typically figured thereby. And hence we observe these two things. First, that Christ crucified is the true paschal lamb, as S. Paul saith, Christ our passover is sacrificed: and S. john saith, 1. Co●. 5.7. joh. 1.29. Behold the lamb of God, distinguishing him thereby from the typical lamb. In this that Christ crucified is the true paschal lamb, the child of God hath wonderful matter of comfort. The Israelites did eat the passover in Egypt, Exod. 12.23. & sprinkled the blood of the lamb on the posts of their doors, that when the angel of God came to destroy the first borne both of man and beast, and saw the blood upon their houses might pass over them, that the plague should not be upon them to destruction. So likewise if thou dost feed on the lamb of God, and by a lively faith sprinkle the door of thine heart with his blood, the judgements of God in this life, and the terrible curse of death, with the fearful sentence of condemnation at the day of judgement, and all punishments due unto thy sins shall pass over thee, and not so much as touch thee. And whereas the legs of our Saviour Christ were not broken by the soldiers, who sought by all means possible to work against him all the mischief they could: we may note, that the enemies of Christ and his Church, let them intend to show never so much malice against him, they can not go beyond that liberty which God giveth them, they can do no more for their lives then that which God willeth. The Medes and Persians are called the Lords sanctified ones: Cyrus is called the man of God's counsel, Isa. 13. 3. Isa 46.12. because whatsoever they intended against the people of God, yet in all their proceedings they did nothing but that which God had determined before to be done. And when Senacherib came against the jews as a wild beast out of his den, the Lord telleth Hezekiah concerning Ashur that he will put his hook in his nostrils, and his bridle in his lips, and bring him back again the same way he came, Isa. ●7. 29. that is, he will so rule him that he shall not do the least hurt unto the jews, more than God will. This is a matter of great comfort to God's church oppressed with manifold enemies, Papists, jews, Turks and all infidels, maliciously bend against it for Christ's sake. For though they intent and practise mischief, yet more than Gods will and counsel is, they can not do: because he hath his ring in their nostrils, and his bridle in their lips to rule them as he listeth. The second thing which fell out immediately upon the death of Christ is, that the soldiers pierced his side with a spear, and thence issued water and blood. The use which ariseth of this point is twofold: first, it serves to prove that Christ died truly, and not in show, or a feigned death: for there is about the heart a film or skin like unto a purse wherein is contained clear water to cool the heat of the heart, Columb. de re An it. l. 7. and therefore when water and blood issued out after piercing of the side, it is very likely that a pericardium. that very skin was pierced: for else in reason we can not conjecture whence this water should come. Saint john an eye-witness of this thing, being about to prove that jesus the son of Marie was the true Messias, bringeth in six witnesses: three in heaven, the Father, the Word, and the holy Ghost: & three in earth, the Water, the Spirit, and the blood: 1. ●oh. 5●. where no doubt he alludeth to the water and blood that issued out of the side of Christ: by spirit we may understand the efficacy and operation of God's spirit making men to bring forth the fruits of the same, as love, peace, joy, etc. And the second witness, namely water, hath relation to the water that came forth of Christ's side, which signifieth the inward washing away of sin, and the purging of the heart by Christ's blood: which also is and was signified by the outward washing of the body with water in baptism. The third witness he calls blood, alluding to the blood that issued out of Christ's side: whereby is signified the expiation or satisfaction made to God's justice for man's sin. The same use had the ceremonial sprinkling in the old testament, typically signifying the sprinkling of Christ's blood. Now these three witnesses are not to be sought for in heaven, but every Christian man must search for them in his own heart and conscience, and there shall he find them in some measure. And this water and blood flowing out of the side of Christ being now dead, signifieth that he is our justification and sanctification even after his death: and that out of his death springs our life: and therefore as Eve was made of a rib taken out of the side of Adam: so springs the Church out of the blood that flows out of the side of the second Adam. Having thus entreated of Christ's execution, let us now come to the last point, namely the excellency of Christ's passion, consisting in these two points: I. a Sacrifice: II. a triumph. For the first, when Christ died he offered a propitiatory and real sacrifice to his father: and herein his death and passion differeth from the sufferings and deaths of all men whatsoever. In this sacrifice, we must consider four things: I. who was the priest. II. what was the sacrifice. III. what was the altar. IV. the time wherein this sacrifice was offered. The priest was Christ himself, as the author of the epistles to the Hebrews proves at large from the third chap. to the 9 and of him we are to consider these four points. The first, what is the office of Christ's priesthood. Ans. The office of Christ's priesthood stands in three things: I. to teach doctrine, and therefore he is called the high priest of our profession, Hebr. 3. ●● that is, of the Gospel which we profess, because he is the author and Doctor of the same. II. to offer up himself unto his father in the behalf of man, for the appeasing of his wrath for sin. III. to make request or intercession to God the father, that he would accept the sacrifice which he offered on the cross for us. The second point is, According to which nature he was a priest: whether in his manhood, or in his godhead, or both together? Ans. The office of his priesthood is performed by him according to both his natures: and therefore he is a priest not as the Papists would have him, according to his manhood only, but as he is both God and man: for as he is a Mediator, so is he a priest: but Christ is a Mediator according to both natures: each nature doing that which is peculiar to it, & conferring something to the work of redemption: and therefore he is a priest as he is both God and man. The third point, After what order he is a priest? Ans. The Scripture mentioneth two orders of priests: the order of Levi, and the order of Melchisedeck. Christ was not a priest after the order of Aaron: and yet notwithstanding in that priesthood were many notable rites whereby the priesthood of our Saviour Christ was resembled, and we may note five especially. First in the anointing of the high priests, as of Aaron and his sons after him, oil was poured on his head, Exod. 29.7. Psal. 113.2. and it ran down to the very edge of his garments, whereby was signified that Christ the true high priest was anointed with the oil of gladness above his fellows, Psal. 45.7. that is, that his manhood was filled with the gifts and graces of God, both in measure, number, Exod. 28.2. and degree above all men and angels. Secondly, the sumptuous and gorgeous apparel which the high Priest put on, when he came into the sanctuary, was a sign of the rich and glorious rob of Christ's righteousness, which is the purity and integrity of his human nature and of his life. Thirdly, the special parts of the high Priests attire were, first the Ephod, the two shoulders whereof had two onyx stones, Exod. 28.12.21. whereon were engraven the names of the twelve tribes of Israel: six names on the one stone, and six on the other, as stones of remembrance of the children of Israel to God ward: secondly, the breastplate of judgement like the work of the Ephod, wherein were set twelve stones according to the names of the children of Israel, graven as signets every one after his name. Now by these two ornaments were figured two things in Christ: by the first, that he carries all the Elect on his shoulders, and supports them by his spirit so long as they are in this world, against the world, the flesh, and the devil. By the second, that Christ our high priest being now in his sanctuary in heaven, hath in memory all the Elect, & their very names are written as it were in tables of gold before his face, and he hath an especial love unto them and care over them. Upon this ground the church in the Canticles prays on this manner, Set me as a seal on thy heart, and as a signe● upon thy arm. Cant. 8.6. And indeed this is a matter of comfort unto us all, that Christ hath our several names written in precious stones before his face, though he be now in heaven and we on earth: and that the particular estate of every one of us is both known and regarded of him. Again, God gave to Moses the urim and Thummim, which was put on the breastplate of the high priest, when he was to ask counsel from God of things unknown, before the mercy seat, whence God gave answer. What the urim and Thummim was, it is not known: and it is like it was not made by any art of man, but given by God; and how it was used we can not tell: but yet the signification of the words affoardeth matter of meditation. urim signifies lights, and Thummim signifies perfections. And by this a further matter was prefigured in Christ, who hath the perfect urim and Thummim in his breast: first, because in him are hid all the treasures of wisdom and knowledge: Colos●●. 3. secondly, because he reveals to his Church out of his word such things as none can know but the children of God: as David saith, Psal. 25.14. E●h. 1.17. The secret of the Lord is revealed to them that fear him. And for this cause the spirit of Christ is called the spirit of wisdom and revelation: ●. Cor. 2. ●2. and the spirit of God, whereby we know the things that are given unto us of God: as namely, our election, vocation, justification, and sanctification in this life, and our eternal glorification after this life: yea to every member of Christ within his Church he gives a special spirit of revelation out of the word, whereby he may know that God the father is his father; the son the redeemer, his redeemer; and the holy Ghost his sanctifier and comforter. Lastly, the high priest had a plate on his forehead, and therein was engraven the holiness of jehovah: Exod. ●8. 36. this signified the holiness of Christ: for as he is God, he is holiness itself: and as he is man, he is most holy, being sanctified by the holy Ghost for this end, that he might cover our sins and unrighteousness, with his righteousness and holy obedience. The second order of priesthood is the order of Melchisedeck, of which order Christ was, as David saith, Heb. 7. Thou art a priest for ever after the order of Melchisedeck: and that in two special respects. I. Melchisedeck was both a priest and a king: so was Christ. II. Melchisedeck had neither father nor mother, because his history is set down with mention of neither: so likewise Christ as he is God, had no mother; and as he is man, he had no father. The Papists avouch Christ to be a priest of this order in a new respect, in that as Melchisedeck offered bread and wine, Gen. 14.18. when Abraham came from the slaughter of the Kings: so (say they) Christ in his last supper did offer his own body & blood under the forms of bread and wine. But this is a frivolous device of theirs: for if we read Hebr. 7. where this point is handled, there is no comparison at all made of their two sacrifices; but the resemblances before named are set down, in which, person is compared with p●rson. Again, it is not said in Genesis that Melchisedeck offered sacrifice; Protulit non obtu●it. but that he brought forth bread and wine, and made a feast to Abraham and his company. And if Christ should be of the order of Melchisedeck, in regard of the offering of bread and wine, yet would this make much against the Papists. For Melchisedeck brought forth true bread and true wine; but in the sacrifice of the mass there is no true bread nor true wine: but (as they say) the real body and blood of Christ under the form of bread and wine. The fourth point is, whether there be any more real priests of the new Testament beside Christ or no? Ans. In the old testament there were many priests one following another in continual succession, but of the new Testament there is one only real priest, Christ Jesus God and man, and no more: as the author of the Hebrews saith, He●. 7.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because he endureth for ever, he hath an everlasting priesthood: and the word translated [everlasting] signifieth such a priesthood, which can not pass from him to any other, as the priesthood of Aaron did. And therefore the priesthood of Christ is so tied to his own person, that none can have the same but he; neither man nor angel, nor any other creature, no not the Father nor the holy Ghost. But the factors of the church of Rome will say, that Christ may have men to be his deputies in his stead to offer sacrifice. Ans. We must consider Christ two ways: I. as he is God: II. as he is Mediator. As he is God with the father and with the holy Ghost, he hath Kings and Magistrates to be his deputies on earth: and therefore they are called Elohim, Psal. 82● that is, gods. But as he is Mediator, and so consequently a priest and a King, he hath neither deputy nor vicegerent; neither king to rule in his stead over his Church, nor priest to offer sacrifice for him: nay he hath no Prophet to be his deputy, as he is the doctor of the Church. And therefore he saith to his disciples; be not called doctors, Ma●h. 23.10. for one is your doctor. Indeed he hath his ministers to teach men his will: but a deputy to offer sacrifice in his stead he hath not. And therefore we may with good conscience abhor the massing priesthood of the church of Rome, as a thing fetched from the bottom of hell: and their massing priests as instruments of Satan; holding this for a very truth, that we have but one only priest even Christ himself God and man. Indeed all Christians are priests to offer up spiritual sacrifice: but it is the property of Christ alone to offer an outward and real sacrifice unto God now in the new Testament. Thus much of the first point who is the priest. The second followeth: what is the sacrifice. Answ. The sacrifice is Christ, as he is man, or the manhood of Christ crucified. As the priest is both God and man; so the sacrifice is man, a or● the god●●●●. He●. 10.10. not God. So it is said, we are sanctified by the offering of the body of jesus Christ. Touching this sacrifice, sundry questions are to be scanned. The first, what kind of sacrifice it was? Ans. In the old testament there were two kind of sacrifices: one, propitiatory which served to satisfy for sin: the other eucharistical for praise and thanksgiving. 〈…〉 1.8. Now the sacrifice of Christ was a sacrifice propitiatory specially prefigured by the typical sacrifice, called the whole burnt offering; for as it was all consumed to ashes upon the altar, and turned into smoke, so the fire of God's wrath did seize upon Christ on the cross, and did consume him as it were to nothing to make us something. Secondly, when Noah offered an whole burnt offering after the flood, it is said, Gen. ●. 21. God smelled a savour of rest: not because he was delighted with the smell of the sacrifice, but because he approved his faith in Christ. And hereby was figured, that Christ upon the cross was an offering, Ep●. 5.2. & a sacrifice of a sweet smelling savour unto God: because God was well pleased therewith. Now whereas Christ was content wholly to offer up himself to appease the wrath of his father for us: it must teach us to give our bodies and souls, as holy, living, and acceptable sacrifices, wholly dedicating them to the service of God. The second question is, how oft Christ offered himself? Ans. Once only and no more. This must be held as a principle of divinity: Heb. 10.14. With once offering hath he consecrated for ever, them that are sanctified: and again, Heb. 9.28. Christ was once offered to take away the sins of many. And it serveth to overthrow the abominable sacrifice of the mass, in which the true body and blood of Christ is offered under the forms of bread and wine, really and substantially (as they say) for the remission of the sins of the quick and the dead, and that continually: but if this unbloody sacrifice of Christ be good, than it is either the continuing of that which was begun on the cross by Christ himself, or the iteration of it by the mass priest. Now let Papists choose whether of these two they will: if they say it is the continuing of the sacrifice of Christ, than they speak outrageous blasphemy: for it is in effect to say, that Christ's sacrifice was not perfect, but only begun on the cross, and must be accomplished by the mass priest to the end of the world. If they affirm the second, that it is an iteration of Christ's sacrifice, than also they speak blasphemy: for hereby they make it also an imperfect sacrifice, because it is repeated and iterated: for upon this ground doth the author to the Hebrues prove, that the sacrifices of the old testament were imperfect, because they were daily offered. And whereas they say there be two kinds of sacrifices, one bloody once only offered upon the cross: the other unbloody, which is daily offered, I answer, that this distinction hath no ground out of God's word: neither was it known to the holy Ghost who saith, Heb. 9.22. that without blood there is no remission of sins. The third question is, what is the fruit of this sacrifice? Ans. The whole effect thereof is contained in these four things: I. the oblation of Christ purgeth the believer from all his sins whether they be original or actual: so it is said, 1. joh. 1.7. If we walk in the light, we have fellowship one with another: and the blood of jesus Christ his son purgeth us from all sin: whether they be sins of omission in regard of our duties: or of commission in doing evil. II. the oblation serveth for the justifying of a sinner before God, as Paul saith, Rom. 5.10. We are justified by his blood, and are reconciled to God by his death. This being here remembered, that in the passion of Christ we include his legal obedience, whereby he fulfilled the law for us. III. the oblation of Christ serves to purge men's consciences from dead works; Heb. 9.14. How much more than shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. IV. the oblation of Christ procures us liberty to enter to heaven, Heb. 10.20. By the blood of Christ jesus we may be bold to enter into the holy place, by the new and living way which he hath prepared for us through the vail, that is, his flesh. By our sins there is a partition wall made between God and us: but Christ by offering himself upon the cross, hath beaten down this wall, opened heaven, and as it were, trained the way with his own blood, whereby we may enter into the kingdom of God, and without the which we can not enter in at all. The last question is, how this sacrifice may be applied to us. Ans. The means of applying this sacrifice be two: I. the hand of God which offereth. II. the hand of the believer that receiveth the sacrifice offered. The hand of God whereby he offereth unto us his benefit, is the preaching of the word, & the administration of the Sacraments, baptism, and the Lords supper; and wheresoever these his holy ordinances are rightly administered and put in practice, there the Lord puts forth his hand unto us, and offereth most freely the virtue and benefit of the death of Christ. And then in the next place cometh the hand of the believer which is faith in the heart; which, when God offereth doth apprehend and receive the thing offered, and make it ours. The third thing to be spoken of is, the altar whereon Christ offered himself. The altar was not the cross, but rather the godhead of Christ. He was both the priest, the sacrifice, and the altar: the sacrifice, as he is man; the priest, as he is both God and man; the altar, as he is God. The property of an altar, is to sanctify the sacrifice: as Christ saith, Math. 23.9. ye fools and blind, whether is greater the offering, or the altar that sanctifieth the offering? Now Christ as he is God, sanctifieth himself as he was man: joh. 17.19. and therefore (saith he) for their sakes sanctify I myself, by doing two things: I. by setting apart the manhood to be a sacrifice unto his father for our sins. II. by giving to this sacrifice merit or efficacy to deserve at God's hands remission of our sins: the manhood of Christ without the Godhead hath no virtue nor efficacy in itself to be a meritorious sacrifice: and therefore the dignity and excellency which it hath is derived thence. As for the chalky and stony altars of the Church of Rome; they are nothing else but the toys of man's brain. Christ himself is the only real altar of the new testament. And in stead of altars which were under the law, we have now the Lords table whereon we celebrate the Sacrament of his body and blood, to show forth his death till he come. Luk. 4.19. The fourth point is, concerning the time of Christ's oblation, which he himself calleth the acceptable year of the Lord: alluding unto an other year under the law called the year of jubilee, Lev. 25.10. which was every fifty year among the jews, in which at the sound of a trumpet all that had set or sold their possessions received them again: all that were bondmen were then set at liberty. This jubilee was but a figure of that perfect deliverance which was to be obtained by Christ's passion, which was not temporary deliverance for every fifty year, but an eternal freedom from the bondage of sin, hell, death, and condemnation. And the preaching of the word is the trumpet sounded which proclaimeth unto us freedom from the kingdom of darkness, and invites us to come and dwell in perfect peace with Christ himself. Well, if the year of perpetual jubilee be now come, in what a wretched estate all our loose and blind people that esteem nothing of that liberty which is offered to them, but choose rather to live in their sins, and in bondage under Satan and condemnation, then to be at freedom in Christ. Now follow the uses which are to be made of the sacrifice of Christ. The prophet Aggai saith, Agg. 2. ●. that the second temple built by Zorubbabel was nothing in beauty unto the first which was built by Solomon: and the reason is plain, for (as the jews write) it wanted five things which the first temple had: I. the appearing of the presence of god at the mercy seat between the two Cherubims. II. the urim and Thummim on the breastplate of the high priest. III. the inspiration of the holy Ghost upon extraordinary Prophets. FOUR the Ark of the Covenant: for that was lost in the captivity. V. fire from heaven to burn the sacrifices. Yet for all this, the Prophet afterward saith, Agg. 2.10. The glory of the last House, shall be greater than the first. Now it may be demanded, how both these sayings can stand together. Ans. We are to know, that the second Temple was standing in the time when Christ was crucified for our ●innes; and it was the sacrifice of Christ which gave glory and dignity to the second temple, though otherwise for building and outward ornaments it was far inferior to the first. And by this we are taught, that if we would bring glory unto our own selves, unto our houses and kindred, either before God or before men, we must labour to be partakers of the sacrifice of Christ, and the sprinkling of his blood to purge our hearts. This is the thing that brings renown both to place and person, how base soever we be in the eyes of the world. Secondly, all oblations and meat offerings were sprinkled with salt, and every sacrifice of propitiation which was to be burned to ashes, Lev. 2. ●●. Ez●ch. 43.24. was first salted: and hereby two things were signified. The first, that every one of us in ourselves are loathsome or vile in the sight of God; ●z●ch. 16.4. like unto stinking carrion or raw-flesh kept long unpoudered. A dead and rotten carkeise is loathsome unto us; but we in ourselves are a thousand times more loathsome unto God. The second, that we are as it were salted and made savoury and acceptable to God by the virtue of the sacrifice of Christ upon the cross. Our duty then is to labour that we may feel in ourselves the biting and sharpness of the oblation of Christ, to waste and consume the superfluities of sin and the corruptions of our natures. And we must withal endeavour, that the whole course of our lives, and our speech itself be gracious and poured with salt, Coloss. 4.6. Mat. 5.13. lest God at length spew us out of his mouth. To this end hath God appointed his ministers to be the salt of the earth, that by their ministery they might apply the death of Christ, and season the people. And it hath pleased God to be sprinkle this land with more plenty of this salt than hath been heretofore. But, alas, small is the number of them that give any relish of their good seasoning. The more lamentable is their case. For as flesh that cannot be seasoned with salt, putrefies: so men, that cannot be sweetened and changed by the sacrifice of Christ, do rot and perish in their sins. Eze. 47.8.11. The waters that issued from under the threshold of the Sanctuary, when they came into a Mare mortuum. the dead sea, the waters thereof were wholesome: but miry places and marshes which could not be seasoned, were made saltpits. Now these waters are the preaching of the gospel of Chrtst, which flowing through all the parts of this I'll, if it do not season & change our nation, it shall make it as places of nettles & saltpits, & at length be an occasion of the eternal curse of god. Thirdly, Christ's priesthood serves to make every one of us also to be priests. And being priests, we must likewise have our sacrifice and our altar. Our sacrifice is the clean offering, Mal. 1.11. which is the lifting up of pure hands to God without wrath or doubting in our prayers: 1. Tim. 2.8. also our bodies and souls, our hearts, and affections, the works of our lives, and the works of our callings: all which must be dedicated to the service of god for his glory, and the good of his Church. The altar whereon we must offer our sacrifice, is Christ our redeemer, both God and man, because by the virtue of his death as with sweet odours he perfumes all our obedience, and makes it acceptable to God. Rev. 8.3. Heb. 13.10. The ministers of the Gospel are also in this manner priests, as Paul insinuateth when he calleth the Gentiles his offering unto God. Rom. 15.16. And the preaching of the word is as it were a sacrificing knife, whereby the old Adam must be killed in us; & we made an holy & acceptable sweet smelling oblation unto God, sanctified by the holy Ghost. Therefore every one that heareth God's word preached and taught, must endeavour that by the profitable hearing thereof, his sins and whole nature may be subdued and killed; as the beast was slain & sacrificed upon the altar by the hand of the Levite. Lastly the exhortation of the holy ghost must here be considered. Heb. 10.21. Seeing (saith he) we have an high priest, which is over the house of god, let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water: the meaning of the words is this, that if Christ have offered such a sacrifice of such value and price, which procureth pardon of sin, justification, sanctification, and redemption, than we must labour to be partakers of it; to have our bodies and souls purified and cleansed by his blood, and sanctified throughout by the holy ghost, that thereby we may be made fit to do sacrifice acceptable to God in Christ. This is the use which the Apostle maketh of the doctrine of Christ's priesthood in that place, which also every man should apply unto himself: for why should we live in our sins and wicked ways, every hour incurring the danger of God's judgements, seeing Christ hath offered such a sacrifice whereby we may be purged and cleansed, and at length freed from all woe and misery. Thus much of Christ's sacrifice: now follows his triumph upon the cross. That Christ did triumph when he was upon the cross, it is plainly set down by the Apostle Paul, where he saith, Col. 2.14.15. that putting out the hand writing of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the cross, and hath spoiled the principalities and powers, and hath made show of them openly, and hath triumphed over ●hem in the same cross. This triumph is set forth by signs and testimonies of two sorts. I. By signs of his glory and majesty. II. By signs of his victory on the cross. The signs of his glory and majesty are principally seven. The first is the title set over his head upon the cross, jesus of Nazareth king of the jews. The end why titles were set over the heads of malefactors was, that the beholders might know the cause of the punishment, and be admonished to take heed of like offences, and be stirred up to a dislike of the parties executed for their offences. And therefore no doubt, Pilate wrote the title of Christ for the aggravating of his cause, and that with his own hand. Yet mark the strange event that followed: for when Pilate was about to write the superscription, God did so govern and overrule both his heart and hand, that in stead of noting some crime, he sets down a most glorious and worthy title, calling him, jesus of Nazareth king of the jews: which words contain the very sum and pith of the whole gospel of Christ, delivered by the patriarchs and prophets from age to age. We must not think that Pilate did this of any good mind; or upon any love or favour that he bore to Christ: but only as he was guided and overruled by the power of God for the advancement of the honour and glory of Christ. The like did Caiphas, who though a sworn enemy to Christ, yet he uttered a prophecy of him, saying, that it was necessary that one should die for the people: not that he had any intent to prophecy: but because the Lord used him as an instrument to publish his truth. And when Balaam for the wages of unrighteousness would have cursed the Lords people, for his life he could not; nay all his cursings were turned into blessings. By this than it appears, that it is not possible for any man, do what he can, to stop the course of the gospel of Christ: nay: (as we see) God can raise up the wicked sometime to spread abroad and to publish the truth, though they themselves intent the contrary. Furthermore let us mark that when the jews did most of all intent to bring disgrace and ignominy upon our Saviour Christ, then did they most of all extol and magnify his name: they could not for their lives have given him a more renowned title than this, that he was King of the jews. And the same is the case of all the members of Christ: for let a man walk in good conscience before God and man, he shall find this to be true, that when he is most disgraced in the world, then commonly he is most honoured with God and men. Further, Pilate wrote this superscription in three languages, Hebrew, Greek, and Latin. And no doubt the end thereof in the providence of God was, that the passion of Christ, as also the publishing of his kingdom & Gospel might be spread over the whole world. This shows the malice of the Church of Rome, which will not suffer the word of God to be published but in the Latin tongue, lest the people should be entangled in errors. Again, when Pilate had thus written the superscription, the high priests and pharisees offended thereat, came to Pilate willing him to change the title, saying, joh. 19.12. Write not the King of the jews, but that he said, I am the King of the jews: but Pilate answered them again, That which I have written, I have written. Though Pilate had been overruled before to condemn Christ to death, against his own conscience, yet will he not in any wise condescend to change the superscription. How comes this to pass? Surely, as he was ruled by the hand of God in penning it, so by the same hand of God was he confirmed in not changing it. Hence we learn sundry instructions. First, that no man in the world, let him endeavour himself to the uttermost of his power, is able to stop the course of the kingdom of God: it stands firm and sure, and all the world is not able to prevail against it. Secondly, whereas Pilate being but an heathen man was thus constant, that he will not have his writing changed; we may note, how permanent & unchangeable the writings of the holy word of God are. They are not the words of heathen men, but were spoken by the mouth of the Prophets and Apostles, as God gave them utterance. The book of Scripture therefore is much more immutable, so as no creature shall be able to change the least part of it till it be fulfilled. Thirdly, by pilate's constancy, we learn to be constant in the practice and profession of the religion of Christ: this is a necessary lesson for these days, wherein men's professions do fleet like water and go and come with the tide. Many zealous professors to day, but to morrow as could as water. And the complaint of the Lord touching times past, agrees to our days: Ose. 6. O Ephraim, What shall I say to thee? thy righteousness is like the morning dew. The second is, the conversion of the thief: a most worthy argument of the godhead of Christ. For by it when he was upon the cross, and in the very midst of his passion, he gives unto all the world a lively and notable experience of the virtue and power of his death, so as his very enemies might not only behold the passion itself, but also at the same time acknowledge the admirable efficacy thereof. And therefore with the passion of Christ, we must join the conversion of the thief: which is as it were a crystal glass wherein we may sensibly behold the endless merit and virtue of the obedidience of Christ to his father, even to the death of the cross. And therefore I will briefly touch the special instructions which are to be learned by it. First let us mark that both the thieves in every respect were equal, both wicked and lewd livers: and for their notorious faults both attached, condemned, and executed both on the cross at the same time with Christ: yet for all this, the one repenting was saved, the other, was not. And in their two examples we see the state of the whole world, whereof one part is chosen to life eternal: and thereupon attains to faith and repentance in this life: the rest are rejected in the eternal counsel of God, for just causes known to himself, & such being left to themselves never repent at al. Secondly we are taught hereby, that the whole work of our conversion and salvation must be ascribed wholly to the mere mercy of God: of these two thieves the one was as deeply plunged in wickedness as the other, & yet the one is saved, the other condemned. The like was in jacob & Esau; Rom. 9 13. both borne at one time, and of the same parents, and neither of them had done good nor evil when they were borne: yet one was then loved, the other was hated: yea if we regard outward prerogatives, Gen. 25.13. Esau was the first borne, and yet was refused. Furthermore, the thief on the cross declareth his conversion, by manifest signs and fruits of repentance, as appears by the words which he spoke to his fellow, Luk. 23.40. Fearest not thou god seeing thou art in the same condemnation. Though hands and feet were fast nailed to the cross, yet heart and tongue are at liberty to give some tokens of his true repentance. The people of this our land hear the word, but for the most part are without either profit in knowledge or amendment of life: yet for all this, they persuade themselves that they have good hearts and good meanings, though they can not bear it away, and utter it so well as others. But alas, poor souls, they are deluded by Satan: for a man that is converted, can not but express his conversion, and bring forth the fruits thereof. And therefore our Saviour Christ saith, If a man believe in me, out of his belly shall flow rivers of water of life. joh. 7.38. job. 32.19. The grace (as Elihu saith) of God is like new wine in a vessel which must have a vent; and therefore he that showeth no tokens of God's grace in this life, is not as yet converted; let him think and say of himself what he will. Can a man have life, and never move nor take breath? and can he that bringeth forth no fruit of his conversion live unto God? Well, let us now see what were the fruits of the thieves repentance. They may be reduced to four heads. First, he rebukes his fellow for mocking Christ, endeavouring thereby to bring him to the same condition with himself, if it were possible: whereby he discovers unto us the property of a true repentant sinner, which is, to labour and strive, so much as in him lieth, to bring all men to the same state that he is in. Thus David having tried the great love and favour of God toward himself, breaketh forth and saith, Psal. 34.11. Come children, hearken unto me, and I will teach you the fear of the Lord: showing his desire that the same benefits which it had pleased God to bestow on him, might also in like manner be conveyed to others. Therefore it is a great shame to see men professing religion, carried away with every company, and with the vanities and fashions of the world, whereas they should rather draw even the worst men that be to the fellowship of those graces of God which they have received. That which the Lord spoke to the prophet jeremy, jerem. 15.19. must be applied to all men: Let them return unto thee, but return not thou unto them. In instruments of music the string out of tune must be set up to the rest that be in tune, and not the rest to it. Again, in that he checks high fellow, it shows that those which be touched for their own sins, are also grieved when they see other men sin and offend God. But to go further in this point, let us diligently and carefully mark the manner of his reproof, Fearest thou not God, seeing thou art in the same condemnation. In which words he rips up his lewdness even to the quick, and gives him a worthy item, telling him that the cause of all their former wickedness, had been the want of the fear of God. And this point must every one of us mark with great diligence. For if we enter into our hearts and make a through search, we shall find that this is the root and fountain of all our offences. We miserable men for the most part have not grace to consider that we are always before God; and to quake and tremble at the consideration of his presence: and this makes us so often to offend God in our lives as we do. Abraham coming before Abimelech, shifting for himself, said, that Sara was his sister, and being demanded why he did so, answered, Gen. 20. 1●. because he thought the fear of God was not in that place: insinuating that he which wants the fear of God, will not make conscience of any sin whatsoever. Would we then even from the bottom of our hearts turn to God, and become new creatures, then let us learn to fear God: which is nothing else but this, when a man is persuaded in his own heart and conscience that wheresoever he be, he is in the presence and sight of God, and by reason thereof is afraid to sin. This we must have fully settled in our hearts, if we desire to learn but the first lesson of true wisdom. But what reason useth the thief to draw his fellow to the fear of God? Thou art (saith he) in the same condemnation, that is, by thy sins & manifold transgressions thou hast deserved death, and it is now most justly inflicted upon thee; wilt thou not yet fear God? Where we are taught, that temporal punishments and crosses, aught to be means to work in us the fear of God; for that is one end why they are sent of God. Psal. 119.71. It is good for me (saith David) that I have been chastised, that I may learn thy statutes. And Paul saith, 1. Cor. 11.32. When we are chastised, we are nurtured of the Lord. And the jews are taught by the prophet Micah to say, Mich. 7.9. I will bear the wrath of the Lord, because I have sinned against him. The second fruit of his conversion is, that he condemneth himself and his fellow for their sins, saying, Indeed we are righteously here, for we receive things worthy for that we have done, that is, we have wonderfully sinned against God's majesty, and against our brethren: and therefore this grievous punishment which we bear, is most just and due unto us. This fruit of repentance springs and grows very thin among us, for few there be which do seriously condemn themselves for their own sins: the manner of men is to condemn others, and to cry out that the world was never so bad, but bring them home to themselves, and you shall find that they have many excuses and defences as plaister-worke to cast over their foul and filthy sins: and if they be urged to speak against themselves, the worst will be thus; God help us, we are all sinners, even the best of us. But certain it is, that he which is thoroughly touched in conscience for his sins, both can and will speak more against himself for his manifold offences, than all the world beside. Thus Paul when he was converted, 1. Tim. 1.15. calls himself the chief of all sinners. And the prodigal child confessed that he had sinned against heaven and against his father, and was not worthy to be called his child. The third fruit of his conversion is, that he excuseth our Saviour Christ, and giveth testimony of his innocency, saying, But this man hath done nothing amiss. Mark here: Pilate condemned Christ, Herod mocked him, all the learned Scribes and pharisees condemned him, and the people cry, away with him, let him be crucified: and among his own disciples Peter denied him, and the rest ran away: there remains only this poor silly wretch upon the cross to give testimony of Christ's innocency: whereby we learn, that God chooseth the simple ones of this world, to overthrow the wisdom of the wise: and therefore we must take heed that we be not offended at the Gospel of Christ, by reason that for the most part simple and mean men in the world embrace it. Nay mark further, this one thief being converted had a better judgement in matters concerning God's kingdom, than the whole body of the jews. And by this all students may learn, that if they desire to have in themselves upright judgement in matters of religion, first of all they must become repentant sinners: and though a man●haue never so much learning, yet if he be carried away with his own blind affections and lusts, they will corrupt and darken his judgement. Men which work in mines and coale-pits under the earth, are troubled with nothing so much as with damps, which make their candle burn dark, and sometimes put it quite out. Now every man's sins are the damps of his heart, which when they take place, do dim the light of his judgement, and cast a mist over the mind, and darken the understanding and reason: and therefore a needful thing it is, that men in the first place should provide for their own conversion. The fourth fruit of his repentance is, that he prayeth for mercy at Christ's hands, Lord (saith he) remember me when thou comest into thy kingdom: in which prayer we may see what is the property of faith. This thief at this instant heard nothing of Christ but the scorn and mockings of the people, and he saw nothing but a base ●state full of ignominy and shame, and the cursed death of the cross, yet nevertheless he now believes in Christ, and therefore entreats for salvation at his hand. Hence we learn, that it is one thing to believe in Christ, and another to have feeling and experience: and that even then when we have no sense or experience we must believe: for faith is the subsisting of things which are not seen: Heb. 11.1 ●om. 4. 1●. and Abraham above hope did believe under hope: and job saith, though thou kill me, yet will I believe in thee. In Philosophy a man begins by experience, after which comes knowledge and belief; as when a man hath put his hand to the fire, & feels it to be hot, he comes to know thereby that fire burns: but in Divinity we must believe though we have no feeling: first comes faith, and after comes sense and feeling. And the ground of our religion stands in this, to believe things neither seen not felt to hope above all hope, and without hope: in extremity of affliction to believe that God loveth us, when he seemeth to be our enemy, and to persevere in the same to the end● The answer which Christ made to his prayer was, This night shalt thou be with me in Paradise. Whereby he testifies in the midst of his sufferings the power which he had over the souls of men: and verifies that gracious promise, Ask and ye shall receive, seek and ye shall find, knock and it shall be opened to you: and withal confutes the popish purgatory. For if any man should have gone to that forged place of torment, than the thief upon the cross, who repenting at the last gasp wanted time to make satisfaction for the temporal punishment of his sins. And by this conversion of the thief we may learn that if any of us would turn to God and repent, we must have three things. I. The knowledge of our own sins. II. From the bottom of our hearts we must confess and condemn ourselves for them, and speak the worst that can be of ourselves, in regard of our sins. III. We must earnestly crave pardon for them, and call for mercy at God's hands in Christ, withal reforming our lives for the time to come: if we do, we give tokens of repentance; if not, we may think what we will, but we deceive ourselves, and are not truly converted. And here we must be warned to take heed lest we abuse, as many do, the example of the thief, to conclude thereby that we may repent when we will, because the thief on the cross was converted at the last gasp. For there is not a second example like to this in all the whole Bible: it was also extraordinary. Indeed sundry men are called at the eleventh hour, but it is a most rare thing to find the conversion of a sinner after the eleventh hour, and at the point of the twelfth. This mercy God vouchsafed this one thief; that he might be a glass in which we might behold the efficacy of the death of Christ, but the like is not done to many men, no not to one of a thousand. Let us rather consider the estate of the other thief, who neither by the dealing of his fellow, nor by any speech of Christ could be brought to repentance. Let us not therefore defer our repentance to the hour of death: for than we shall have sore enemies against us: the world, the flesh, the devil, and a guilty conscience; & the best way is before hand to prevent them. And experience shows that if a man defer repentance to the last gasp, often when he would repent he cannot. Let us take Salomon's counsel, Remember thy creator in the days of thy youth, before the evil days come. If we will not hear the Lord when he calleth us, he will not hear us when we call on him. The third sign was, the eclipsing or darkening of the sun from the sixth hour to the ninth. And this eclipse was miraculous. For by the course of nature the sin is never eclipsed, but in the new moon: whereas chose this eclipse was about the time of the passover which was always kept at the full moon. Question is made touching the largeness of it: Luk. 23.44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some moved by the words of Luke, who saith that darkness was upon the whole earth, have thought that the eclipse was universal over the whole world: but I rather think that Saint Luke's meaning is, that it was over the whole region or country of jury. For if such a wonder had happened over the whole world, all Historiographers Greek and Latin and Astronomers, diligent observers of all eclipses, would have made special mention thereof. And though some a Euseb. Chro. Tertul. Apol. c. 12. Oars. l. 7. c. 4. writers say that it was over the whole earth, and that it was set down in record both by the Romans and Grecians, yet all their writings prove no more but this, that it was over jury and Galely and the countries bordering near unto. The uses of this miracle are manifold. I. This darkening of the sun gives a check to the jews for their crucifying of Christ: they were not ashamed to apprehend, accuse, and condemn him: yet this glorious creature the sun pulleth in his beams, being as it were ashamed to behold that, which they were not ashamed to do. II. It serves to signify the great judgement of God to come upon the jews. For when as Christ suffered, darkness was over all the land of jury, and all the world beside had the light of the sun, so shortly after blindness of mind was over the whole nation of the jews, and all the world beside saw the son of righteousness shining unto them in preaching of the gospel. 2. Cor. 3.5. Mal. 4.2. III. It serves to advertise us that such as carry themselves towards Christ as the jews did, have nothing else in them but darkness, and they that sit in darkness and shadow of death; Isa. 8.20. Luk 1.79. and therefore not able any whit better to see the way that leadeth unto life, than he which is cast into a dark dungeon can; who if they thus remain, shall at length be cast into utter darkness. This being the estate of all them that be forth of Christ, ● Pet. 1.1. we must labour to be freed from this darkness, that the day-star may rise in our hearts, and shine upon us, and put life into us. IV. This miraculous and wonderful darkening of the sun doth convince the jews, that Christ whom they crucified was the Lord of glory, and the Saviour of the world: and it is very like that this was the principal end of this miracle. For whereas neither his doctrine, nor his former miracles could move them to acknowledge him for that Messias, yet this one work of God doth as it were strike the nail to the head, and stop all their mouths. V. Besides this, whereas at the very instant when Christ was about to make a satisfaction to the justice of his father for our sins; the sun was thus darkened: it teacheth us first to think of the passion of Christ, not as of a light matter, but as one of the greatest wonders of the world, at the sight whereof the very frame of nature was changed: secondly, to think of our own sins, as the vilest things in the world, and that they deserve the intolerable wrath of God: considering that at the time when they were to be abolished, the course of nature even in the very heavens is turned upside down. The fourth sign is, the rending of the vail of the temple from the top to the bottom. Mat. 27.11. The temple was divided into two parts: the one more inward into which no man might come but the high priest, and that once a year; and it was called the holy of holies: the other was that where the people came and offered sacrifices unto the Lord. Now that which parted the temple into these two parts was called the vail, & at the time of Christ's passion it was rend from the top to the very bottom. This hath divers uses: I. The holy of holies signified the third heaven, where God showeth himself in glory and majesty unto his Saints: Heb. 9 8 and the rending of the vail sigureth unto us, that by the death of Christ heaven which was otherwise shut by our sins is now set open, and a way made to enter thereto. II. It signifieth, that by the death of Christ we have without impediment, joh. 1.51. free access to come unto God the father by earnest prayer in the name of Christ; which is a most unspeakable benefit. III. It signifieth that by Christ's death an end is put to all ceremonies, to ceremonial worship, and the sacrifices of the old testament: and that therefore in the new testament there remaineth one only real and outward sacrifice, that is, Christ crucified on the cross: and the whole service and worship of God for outward ceremonies most simple and plain. IV. The temple was the chief and one of the most principal prerogatives that the jews had; it was their glory that they had such a place wherein they might worship and do service to the true God: and for the temples sake God often spared them, and therefore Daniel prayeth: Dan. 9.17. O Lord, hear the prayer of thy servant, and his supplication, and cause thy face to shine upon the sanctuary that lieth waste for the Lords sake. Yet for all this, when they began to crucify the Lord of life, their prerogatives helps them not, nay they are deprived thereof, and God even with his own hand rends the vail of the temple in sunder, signifying unto them, that if they forsake him, he will also forsake them. And so may we say of the church of England. No doubt for the gospels sake we have outward peace and safety, and many other blessings, and are in account with other nations: yet if we make no conscience to obey the word of God, & if we have no love of Christ and his members, God will at length remove his candlestick from us, and utterly deprive us of this ornament of the Gospel, and make our land as odious unto all the world, as the land of the jews is at this day. Let us therefore with all care and diligence show forth our love both to Christ himself and to his members, and adorn the gospel which we profess by bringing forth fruits worthy of it. The fifth sign is the earthquake, whereby hard rocks were cloven a sunder. And it serves very fitly to signify further unto us, that the sin of the jews in putting Christ to death was so heavy a burden, that the earth could not bear it, Mat. 27. 5●. but trembled thereat, though the jews themselves made no bones of it. And it is a thing to be wondered at: that the earth doth not often in these days, tremble and quake at the monstrous blasphemies and fearful oaths by the wounds and blood and heart of Christ, whereby his members are rend asunder, and he traitorously crucified again. Secondly, the earthquake shows unto us the exceeding and wonderful hardness of the hearts of the jews, and ours also: they crucified Christ and were not touched with any remorse; and we can talk and hear of his death, yea we can say he was crucified for our sins: and yet are we nothing affected therewith, our hearts will not rend when as hard rocks cleave asunder. Thirdly, the moving of the earth, and the rending of the rocks asunder, may be a sign unto us of the virtue of the doctrine of the gospel of Christ: which is nothing else but the publishing of the passion of his death: which being preached, shall shake heaven and earth, sea and land. It shall move the earthen, hard, and rocky hearts of men; Agg. 2.7. and raise up of mere stones and rocks children unto Abraham. But the main use and end of this point is, to prove that he that was crucified, was the true Messias the son of God: and therefore had the power of heaven and earth, and could move all things at his pleasure. The sixth sign of the power of Christ is, Mat. 27.52.53. that graves did open, & many bodies of the Saints which slept arose, and came out of their graves after his resurrection, and went into the holy city, and appeared unto many. The use of this sign is this: it signifies unto us, that Christ by his death upon the cross did vanquish death in the grave, and opened it● and thereby testified that he was the resurrection and the life: so that it shall not have everlasting dominion over us: but that he will raise us up from death to life, and to everlasting glory. The seventh sign is the testimony of the Centurion with his soldiers which stood by to see Christ executed: S. Mark saith, when he saw that Christ thus crying gave up the ghost, he said, Mar. 15. 3●. truly this was the son of God. Thus we see it is an easy matter for Christ to defend his own cause: let judas betray him, Peter deny him, and all the rest forsake him, yet he can if it so please him make the Centurion that standeth by to see him executed to testify of his innocency. But what was the occasion that moved him to give so worthy a testimony? S. Matthew saith, Math. 27.54. it was fear, and that fear was caused, by hearing the loud cry of Christ, and by seeing the earthquake & things which were done. And this must put us in mind not to pass by God's judgements which daily fall out in the world, but take knowledge of them, and as it were, to fix both our eyes on them. For they are notable means to strike and astonish the rebellious heart of man, and to bring it in awe and subjection to God. After that the two first captains with their fifties commanding the Prophet Elias to come down to king Achaziah, were consumed with fire from heaven, the king sent his third captain over fifty with his fifty to fetch him down: but what doth he? it is said, he fell on his knee before Eliah, and besought him, saying, ●. King. 1. 1●. O man of God, I pray thee, let my life and the lives of these fifty servants be precious in thine eyes. But what was the cause why he prayed thus? Surely he observed what judgements of God fell upon his two former fellow captains, Behold, saith he, there came down fire from heaven, and devoured the two former captains with their fifties: therefore let my life be precious now in thy sight. Thus laying to his own heart and making use of God's judgements, he humbled himself and was spared with his fifty. And Habaccuk saith, Habac. ●. 16. When I heard the voice, namely of God's judgements, rottenness entered into my bones, and I trembled in myself that I might be safe in the day of the Lord. Now what this fear of the Centurion was, there is a further question, and it is very like that it was but a sudden motion or a certain preparative to better things. For he was but an heathen man, and had as yet no knowledge of Christ, and whether he repented or not it is uncertain: and we must not marvel at this, for there are many sudden motions in show very good, that upon like occasions rise in the hearts of natural men. When God plagued the land of Egypt, than Pharaoh sent for Moses and confessed that the Lord was righteous, Exod. 9.27. & 34. but he and his people were wicked; and desired Moses to pray to God to take away the plague, who did so: but so soon as the hand of God was stayed, he returned to his old rebellion again. And as a dog that cometh out of the water shaketh his cares, and yet returneth into it again: so is the manner of the world: when crosses and calamities befall men, as sickness, loss of friends or goods, then with Ahab they outwardly humble themselves and go softly: they use to frequent the place where the word is preached and Gods name called upon: but alas, common experience shows that these things are but fits arising of uncertain and flittering motions in the heart. For so soon as the cross is removed, they return to their old by as again, and become as bad and as backward as ever they were: being like to the tree that lies in the water, which for a while is green, but afterward withereth. And therefore we for our parts, when any good motions come into our hearts as the beginnings of further grace, we (I say) must not quench them but cherish and preserve them, remembering that the kingdom of heaven, is like a grain of mustard seed, which when it is sown is the least of all seeds: but afterward it groweth up into a tree, that the souls of the heaven may build their nests in it: and like to this are the first motions of God's spirit, and therefore they must be cherished and maintained. And thus much for the seven signs of the power of Christ's godhead. Now follows the second part of the triumph of Christ, which containeth signs of his victory upon the cross, notably expressed by Paul when he saith, Col. ●. 14,15. And putting out the hand writing of ordinances which was against us, which was contrary to us, he even took it out of the way and fastened it upon the cross, and hath spoiled the principalities and powers, and hath made a show of them openly, and hath triumphed openly in the same. In which words he alludeth to the manner of heathen triumphs: for it was the custom of the heathen princes when they had gotten the victory over their enemies, first to cause a pillar of stone, or some great oak to be cut down, and set up in the place of victory, upon which either the names of the chief enemies were set, or their heads were hanged, or words were written in the pillar to testify the victory. This being done, there followed an open show, in which first the conqueror prepares for himself a chariot of victory wherein he was himself to ride, and then the chief of his enemies bound and pinioned, were led openly after him. Now on the same manner upon the cross there was a pitched field; the Emperor on the one side was Christ; his enemies on the other side were the world, the flesh, hell, death, damnation, the devil, and all his angels: all which, banding themselves against him were all subdued by him upon the same cross: and he himself gave two signs of his triumph, one was a monument of the victory, the other an open show of his conquest. Now the monument of Christ's victory was the cross itself, whereon he nailed the obligation or bill which was against us: whereby satan might have accused and condemned us before God. For we must consider that God the father is as a creditor, and we all debtor unto him: he hath a bill of our hands which is the law, in that it giveth testimony against us; first by the legal washings, which did show and signify that we were altogether defiled and unclean; secondly by the sacrifices that were daily offered for the propitiation for our sins. Now Christ was our surety, and paid every jot of the debt which we should have paid, and requiring the acquittance, taketh the ceremonial law, and the curse of the moral law, and nails them to the cross. Furthermore in the show of conquest, the chariot is the cross likewise: for it was not only a monument of victory, but also a chariot of triumph. And the captives bound and pinioned which follow Christ, are the principalities and powers, that is, the devil, and his angels, hell, death, and condemnation: all which are as it were taken prisoners, their armour and weapons are taken from them, and they chained and bound each to other. The meditation of this point serveth to admonish us to abandon all manner of sin, and to make conscience of every good duty if we will aright profess the gospel of Christ: for when we sin, we do as it were pull Christ out of his chariot of triumph, and untie Satan's bonds, & give him weapons, and (as much as we can) make him valiant and strong again. Now for any man to make Satan and sin valiant and strong against himself, whereas Christ hath weakened him, and even bruised his head, is no better than to become an enemy to the cross of Christ. ●hil. 3.18. Again, hereby we are taught to pray unto God that our blind eyes may be opened, that we may discern aright of the passion of Christ. It is a wonder to see how men are carried away with a liking of vain shows, games, and interludes: how they spend even whole days in beholding them, and their money also that they may come to the places where they are: oh then how exceedingly ought our hearts to be ravished with this most admirable show, in which the son of God himself rides most gloriously in his chariot of triumph, and leads his and our most cursed enemies captive, yea treads them under his foot. This triumph is set forth unto us in the preaching of the Gospel, and may be seen of us all freely without money or money-worth. What wretches then shall we be, if we suffer our hearts to be filled with earthly delights, and in the mean season have little or no desire to behold with the eyes of our mind this goodly spectacle that is to be seen in the passion of Christ, that serves to revive and refresh our souls to life eternal. Thirdly, if Christ when he was most weak and base in the eyes of men, did most of all triumph upon the cross; then every one of us must learn to say with the Apostle Paul, Gal. 6.14. God forbid that I should rejoice in any thing but in the cross of Christ jesus our Lord. That we may say this truly, first of all we must labour to have the benefit of the cross of Christ not only in the remission but also in the mortification of our sins: secondly, we must not be discomforted, but rather rejoice and triumph therein. A Christian man can never have greater honour then to suffer for the Gospel of Christ when God calleth him thereunto: 1. Cor. 4.9. and therefore Saint Paul setteth forth another most glorious show which all those must make that suffer any thing for God's cause. They must encounter with the world, the flesh, and the devil, and are placed as it were on a theatre: and in this conflict the beholders are men and angels; yea, the whole host of heaven and earth: the umpire or judge is God himself, who will give sentence of victory on their side, and so they shall overcome. We must not hereupon thrust ourselves into danger: but when it shall please God to call us thereunto, we must think ourselves highly honoured of him. As when God sendeth loss of friends, of substance, or good name, or any other calamity, we must not despair, or be over grieved, but rather rejoice and address ourselves then with our Saviour Christ to make a triumph. Thus much of Christ's triumph, and the passion of his cross. Now followeth the second degree of his humiliation, in these words, And buried. Where we must consider these points: I. why it was needful that Christ should be buried. II. who was the author of his burial. III. the manner or preparation to his burial. IV. the place and time where and when he was buried. Of these in order. For the first; the causes are many, but especially four why Christ was to be buried. I. that the truth and certainty of his death might be confirmed unto us, and that no man might so much as imagine that his death was a fantastical death, or his body a fantastical body: for men use not to bury a living but a dead man, or a man in show but a true man. II. that his burial might be unto him a passage from the estate of humiliation to the estate of exaltation, which began in his resurrection: and he could not have risen again if he had not been first buried. III. that the outward humiliation in the form of a servant, which he took upon him, might be continued upon him to the lowest degree of all: and therefore it was not sufficient that he should be crucified even to death, but being dead, he must be also buried. IV. Christ was buried, that he might not only vanquish death on the cross, but even after the manner of conquerors subdue him at his own home, and as it were pluck him out of his own cabin or den. The authors of Christ's burial were joseph of Arimathea, and Nichodemus, who came to jesus by night. Math. 27. Mar. 15.43. joh. 19.38. Now concerning them and this their fact, there are many things worthy to be considered in this place. First of all they were disciples of Christ, and the difference between them and the rest is to be considered. The other disciples though in number they were but few, yet in the feast before his passion they openly followed him: but when Christ was to be arraigned, and the persecution of the Church of the new testament began in him, than judas betrayed him, Peter denied him, and the rest fled away: yet even at the same instant these two secret disciples of our Saviour Christ, joseph of Arimathea and Nichodemus take courage to themselves, and in time of danger openly profess themselves to be Christ's disciples by an honourable and solemn burial; God no doubt opening their hearts and enabling them to do so. The like is to be seen in all ages since the passion of Christ in the Church of God, in which men zealous for the Gospel in peace have been timorous in persecution, whereas weak ones have stood out against their enemies even unto death itself. The reason is, because God will humble those his servants which are oftentimes endued with great measure of graces, and chose exalt and strengthen the weak and feeble: and the same no doubt will be found true among us, if it should please God to send any new trial into the Church of England. This serves to teach us to think charitably of those which are as yet but weak among us: and withal in our profession to carry a low sail and to think basely of ourselves, and in the whole course of our lives creep allow by the ground, running on in fear and trembling, because the Lord oftentimes humbles those that be strong, and give courage and strength to weak ones boldly to confess his name. Secondly, whereas these two disciples have such care of the burial of Christ, we learn that it is our duty to be careful also for the honest and solemn burial of our brethren. The Lord himself hath commanded it, Gen. 3.19. Thou art dust and to dust thou shalt return. Also the bodies of men are the good creatures of God, yea the bodies of God's children are the temples of the holy Ghost, & therefore there is good cause why they should be honestly laid in the earth. And it was a curse and judgement of God upon jehoiakim that he must not be buried, jer. 22.19. but like a dead ass be drawn and cast out of the gates of jerusalem. And so the Lord threatens a curse upon the Moabites, Amos 2.1. because they did not bury the king of Edom, but burned his bones into lime. And therefore it is a necessary duty one neighbour and friend to look to the honest burial of another. Hence it follows, that the practice of Spain and Italy and all popish countries, which is to keep the parts of men's bodies and such like relics of Saints unburied, that they may be seen of men and worshipped, hath no warrant: dust they are and to dust they ought to be returned. Furthermore the properties and virtues of both these men are severally to be considered. And first to begin with joseph, he was a Senator; a man of great account, Luk. 23.50. authority, and reputation among the jews. It may seem a strange thing that a man of such account would abase himself so much as to take down the body of Christ from the cross. It might have been an hindrance to him and a disgrace to his estate and calling: as we see in these days, it would be thought a base thing for a knight or lord to come to the place of execution and take down a thief from the hand of the hangman to bury him: but this noble Senator joseph for the love he bore to Christ, made no account of his state and calling, neither did he scorn to take upon him so base an office, considering it was for the honour of Christ: where we learn, that if we truly love Christ, and our hearts be ●et to believe in him, we will never refuse to perform the basest service that may be for his honour, nothing shall hinder us. It is further said that he was a good man and a just: and also a rich man. Luk. 23. 50,51. And the first appeareth in this, that he would neither consent to the counsel nor fact of the jews in crucifying Christ. It is rare to find the like man in these days. From this example we learn these lessons. I. that a rich man remaining a rich man may be a servant of God, and also be saved: for riches are the good blessings of God, and in themselves do no whit hinder a man in coming to Christ. But some will say, Christ himself saith, It is easier for a a Math. 19.24. cable to go through the eye of a needle● than a rich man to enter into the kingdom of heaven. Answ. It is to be understood of a rich man, so long as he swelleth with a confidence in his wealth: but we know, that if a cable be untwisted and drawn into small threads, it may be drawn through the eye of a needle: so he that is rich let him deny himself, abase himself, and lay aside all confidence in himself, in his riches and honour, & be as it were, made small as twine thread, and with this good Senator joseph become the disciple of Christ, he may enter into the kingdom of heaven. But Christ saith in the parable that riches are thorns, which choke the grace of God. Answ. It is true, they are thorns in that subject or in that man that putteth his trust in them; not in their own nature, but by reason of the corruption of man's heart, who makes of them his God. Saint john saith further, that joseph was a disciple of Christ, but yet a close disciple for fear of the jews. And this shows, joh. 19 38. that Christ is most ready to receive them that come unto him, though they come laden with manifold wants. I say not this, that any hereby should take boldness to live in their sins, but my meaning is, that though men be weak in the faith, yet are they not to be dismayed, but to come to Christ, who refuseth none that come to him. ●●m. 4.8. Draw near to God (saith S. james) and he will draw near to you. Christ doth not forsake any, till they forsake him first. Lastly the holy Ghost saith of him, that he waited for the kingdom of God, that is, he did believe in the Messias to come, and therefore did wait daily till the time was come, when the Messias by his death and passion should abolish the kingdom of sin and Satan, and establish his own kingdom throughout the whole world. The same is said of Simeon that he was a good man and feared God, and waited for the consolation of Israel. This was the most principal virtue of all that joseph had, and the very root of all his goodness and righteousness, that he waited for the kingdom of God. For it is the property of faith whereby we have confidence in the Messias to change our nature, and to purify the heart, and to make it bring forth works of righteousness. There be many among us, that can talk of Christ's kingdom, and of redemption by him, and yet make no conscience of sin, & have little care to live according to the Gospel which they profess: and all is, because they do not sound believe in the Messias, and they wait not for the kingdom of heaven, & therefore there is no change in them: but we for our parts must labour to have this affiance in the Messias with joseph, and to wait for the second appearance, that thereby we may be made new creatures, having the kingdom of Satan battered and beaten down in us, and the kingdom of God erected in our hearts. Touching Nichodemus Saint john saith, that he came to jesus by night. Many men build upon this example, that it is lawful to be present at the Mass; so be it, in the mean season we keep our hearts to God: and indeed such men are like Nichodemus in that they labour to bury Christ as much as they can, though now after his resurrection he should not be buried again. But though Nichodemus durst not openly at the first profess the name of Christ, yet after his death when there is most danger he doth: and by this means he reformeth his former action. Thus much of the persons that buried Christ. The third thing to be observed is the manner of Christ's burial, which standeth in these four points. First, they take down his body from the cross: secondly, they wind it: thirdly, they lay it in a tomb: fourthly, the tomb is made sure. Of these in order. First, joseph taketh down the body of Christ from the cross whereon he was executed, but mark in what manner: he doth it not on his own head without leave, but he goeth to Pilate and beggeth the body of Christ, and craveth liberty to take it down, because the disposing of dead bodies was in pilate's hand, he being deputy at that time: whereby we learn, that in all our dealings and actions (though they have never so good an end) our duty is to proceed as peaceably with all men as may be, as Saint james saith: the wisdom that is from above is first pure, then peaceable; gentle, etc. jam. 3.17. Again, this teacheth us, that in all things which concern the authority of the Magistrate, and belong unto him by the rule of God's word, we must attempt or do whatsoever we do by leave. And by this we see what unadvised courses they take, that being private men in this our Church, will notwithstanding take upon them to plant Churches without the leave of the Magistrate being a Christian Prince. Having thus taken the body of Christ down, they go on to wind it. And joseph for his part brought linen clothes, and Nichodemus a mixture of myrrh and aloes to the quantity of an hundred pounds for the honourable burial of Christ. His winding was on this manner: joh. 19.40. Luk. 24.1. they wrapped his body hastily in linen clothes, sweet odours put thereto. Besides all this, in the jews burials there was embalming and washing of the body, but Christ's body was not a P. Ram. theol. l. 1. c. 14. seems to be deceived in that he puts Christ● burial for his embalming, and his descending into hell for his burial or lying in ●he grave. embalmed or washed, because they had no time to do it, for the preparation to the Passeover drew near. And whereas these two men bury Christ at their own cost and charges, we are taught to be like affected to the living members of Christ: when they want we must relieve and comfort them liberally and freely. It may here be demanded, whether men may not be at cost in making funerals, considering even Christ himself is with much cost buried. Ans. The bodies of all dead men are to be buried in seemly and honest manner, and if they be honourable, they may be buried honourably: yet now there is no cause why men's bodies should be washed, anointed, and embalmed, as the use was among the jews: 1. Cor. 15.29. for they used embalming as a pledge and sign of the resurrection; but now since Christ's coming we have a more certain pledge thereof, even the resurrection of Christ himself, and therefore it is not requisite that we should use embalming and washing as the jews did. And the clause which is specified in Saint Matthew is not to be omitted, Math. 27.59 that joseph wrapped Christ's body in a clean linen cloth: whereby we learn, that howsoever the strange fashions fetched from Spain and Italy are monstrous and to be abhorred: 'tis 2. ● 1 ●im. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 19.41. Math. 17.60, 66. yet, seeing the body of a man is the creature of God, therefore it must be arrayed in cleanly manner, and in holy comeliness. Paul requires that the minister of the Gospel in all things be seemly or comely: and herein he ought to be a pattern of sobriety unto all men. Thirdly, after they have wound the body of Christ, they lay it in a tomb, and lastly they make it sure, closing it up with a stone rolled over the mouth of it. Also the jews request Pilate to seal it that none might presume to open it: beside, they set a band of soldiers to watch the tomb, and to keep it that his body be not stolen away. Many reasons might be alleged of this their dealing, but principally it came to pass by the providence of God, that hereby he might confirm the resurrection of Christ. For whereas the jews would neither be moved by his doctrine nor by his works and miracles to believe, he causeth this to be done, that by the certainty of his resurrection he might convince them of hardness of heart, and prove that he was the son of God. Thus much of the manner of his burial. Now follows the place where Christ was buried. In the place we are to mark three things: first, that Christ was laid in Joseph's tomb, whereby we may gather the greatness of Christ's poverty, in that he had not so much ground as to make himself a grave in: and this must be a comfort to the members of Christ that are in poverty. And it teacheth them, if they have no more but food and raiment, to be therewith content, knowing that Christ their head and king hath consecrated this very estate unto them. Secondly, the tomb wherein Christ was laid was a new tomb wherein never any man lay before. And it was the special appointment of God's providence that it should be so, because if any man had been buried there aforetime, the malicious jews would have pleaded, that it was not Christ that rose again but some other. joh 19 41. Gen. 3.8. joh. 18.1. Thirdly we must observe, that this tomb was in a garden, as the fall of man was in a garden, and as the apprehension of Christ in a garden beyond the brook Cedron. And here we must note the practice of a good man. This garden was the place of Joseph's delight and holy recreation, wherein he used to solace himself in beholding the good creatures of God; yet in the same place doth he make his own grave long before he died: whereby it appears, that his recreation was joined with a meditation of his end: and his example must be followed of us. True it is, God hath given us his creatures not only for necessity, but also for our lawful delight; but yet our duty is, to mingle therewith serious meditation and consideration of our last end. It is a brutish part to use the blessings and creatures of God, and not at all to be bettered in regard of our last end by a further use thereof. The time when Christ was buried was the evening, wherein the Sabbath was to begin according to the manner of the jews, which began their days at sun setting from evening to evening according to that in Genesis: Luk. 23.54. Math. 27.17. the evening and the morning was the first day. Now joseph cometh a little before evening and beggeth the body of Christ and burieth it: where note, that howsoever we are not bound to keep the sabbath so strictly as the jews were, yet when we have any business or work to be done of our ordinary calling, we must not take a part of the Lords sabbath to do it in, but prevent the time, and do it either before as joseph did, or rather after the sabbath. This is little practised in the world. Men think if they go to Church before and after noon to hear God's word, than all the day after they may do what they list, and spend the rest of the time at their own pleasure: but the whole day is the Lords, and therefore must be spent wholly in his service both by public hearing of the word, and also by private reading and meditation on the same. To conclude the doctrine of Christ's burial. Here it may be demanded, how he was always after his incarnation both God and man, considering he was dead and buried, and therefore body and soul were sundered, and a dead man seems to be no man. Ans. A dead man in his kind is as true a man as a living man: for though body and soul be not united by the bond of life, yet are they united by a relation which the one hath to the other in the counsel & good pleasure of god; and that as truly as man and woman r●maine coupled into one flesh by a covenant of marriage, though afterward they be distant a thousand miles asunder. And by virtue of this relation every soul in the day of judgement shall be reunited to his own body, and every body to his own soul. But there is yet a more straighter bond between the body and soul of Christ in his death and burial. Damasc. For as when he was living his soul was a mean or bond to unite his godhead and his body together: so when he was dead his very Godhead was a mean or middle bond to unite the body and soul: and to say otherwise is to dissolve the hypostatical union, by virtue whereof Christ's body and soul though severed each from other, yet both were still joined to the godhead of the son. The use and profit which may be made of Christ's burial is twofold: I. It serveth to work in us the burial of all our sins. Rom. 3.6. Know ye not (saith Paul) that all who have been baptised into Christ; have been baptised into his death, & are buried with him by baptism into his death? If any shall demand how any man is buried into the death of Christ, the answer is this: Every Christian man and woman are by faith mystically united unto Christ, and made all members of one body, whereof Christ is the head. Now therefore as Christ by the power of his godhead when he was dead and buried, did overcome the grave & the power of death in his own person: so by the very same power by means of his spiritual conjunction doth he work in all his members a spiritual death and burial of sin and natural corruption. ●. King. 3.21. When the Israelites were in burying of a man, for fear of the soldiers of the Moabites, they cast him for haste into the sepulchre of Elisha. Now the dead man, so soon as he was down, and had touched the body of Elisha, he revived and stood upon his feet: so let a man that is dead in sin be cast into the grave of Christ, that is, let him by faith but touch Christ dead and buried; it will come to pass by the virtue of Christ's death and burial that he shall be raised from death and bondage of sin to become a new man. Secondly, the burial of Christ serves to be a sweet perfume of all our graves and burials: for the grave in itself is the house of perdition; but Christ by his burial hath as it were consecrated and perfumed all our graves: and in stead of houses of perdition, Isa. 57.2. hath made them chambers of rest and sleep, yea beds of down, and therefore howsoever to the eye of man the beholding of a funeral is terrible, yet if we could then remember the burial of Christ, and consider how he thereby hath changed the nature of the grave, even than it would make us to rejoice. Lastly, we must imitate Christ's burial in being continually occupied in the spiritual burial of our sins. Thus much of the burial. Now followeth the third and last degree of Christ's humiliation: P. Viret. in symb. Erasm. in Colloq. He descended into hell. It seems very likely that these words were not placed in the Creed at the first, (or as some think) that they crept in by negligence, because above threescore Creeds of the most ancient counsels and fathers want this clause: and among the rest the Nicene Creed. But if the ancient and learned fathers assembled in that Counsel had been persuaded, or at the least had imagined that these words had been set down at the first by the Apostles, no doubt they would not in any wise have left them out. Ruff. in exposit. symb. And an ancient writer saith directly, that these words, he descended into hell, are not found in the Creed of the Roman Church, nor used in the churches of the East: and if they be, that then they signify the burial of Christ. And it must not seem strange to anya that a word or twain in process of time should creep into the Creed, considering that the original copies of the books of the old and new testament have in them sundry a Varia●. lectiones. varieties of readings and b ●●ath. 27.9. jeremy for Zacharie. words otherwhiles which from the margin have crept into the text. Nevertheless considering that this clause hath long continued in the Creed, and that by common consent of the Catholic Church of God, and ●t may carry a fit sense and exposition; it is not as some would have it, to be put forth. Therefore that we may come to speak of the meaning of it, we must know that it hath four usual expositions, which we will rehearse in order, and then make choice of that which shall be thought to be the fittest. The first is, that Christ's soul after his passion upon the cross, did really and locally descend into the place of the damned. But this seems not to be true. The reasons are these. I. all the Evangelists, and among the rest S. Luke, Luk 1.3. intending to make an c. Omnia asseq●●to. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. exact narration of the life and death of Christ, have set down at large his passion, death, burial, resurrection, and ascension, and withal they make rehearsal of small circumstances, therefore no doubt they would not have omitted Christ local descent into the place of the damned, if there had been any such thing. And the end why they penned this history was, that we might believe that jesus is Christ the son of God; joh. 20.31. and believing, we might have life everlasting. Now there could not have been a greater matter for the confirmation of our faith then this, that jesus the son of Marie who went down to the place of the damned, returned thence to live in happiness for ever. II. If Christ did go into the place of the damned, then either in soul or in body, or in his godhead. But his Godhead could not descend, because it is every where, and his body was in the grave. And as for his soul it went not to hell, but presently after his death it went to paradise, that is, the third heaven, a place of joy and happiness, Luk. 23.43. This day shalt thou be with me in Paradise: which words of Christ must be understood of his manhood or soul, and not of his Godhead. For they are an answer to a demand: and therefore unto it, they must be suitable. Now the thief seeing that Christ was first of all crucified, and therefore in all likelihood should first of all die, makes his request to this effect: Lord, thou shalt shortly enter into thy kingdom, remember me then; to which Christ's answer (as the very words import) is thus much. I shall enter into paradise this day, and there shalt thou be with me. Now there is no entrance, but in regard of his soul or manhood. For the Godhead which is at all times in all places, cannot be said properly to enter into a place. Again when Christ saith, thou shalt be with me in Paradise, he doth intimate a resemblance, which is between the first and second Adam. The first Adam sinned against God, and was presently cast forth out of paradise. Christ the second Adam having made a satisfaction for sin, must immediately enter into paradise. Now to say that Christ in soul descended locally into hell, is to abolish this anolagie between the first & second Adam. III. Ancient counsels in their confessions and Creeds omitting this clause show, that they did not acknowledge any real descent, and that the true meaning of these words, he descended, was sufficiently included in some of the former articles, and that may appear, because when they set down it, they omit some of the former: as Athanasius in his Creed setting down these words, he descended, etc. omits the burial, putting them both for one, as he expounds himself a Lib. de inca●. Chrys. hom. 1. & 2. in. symb. elsewhere. Now let us see the reasons which may be alleged to the contrary. Object. I. Matth. 12.40. The son of man shall be three days and three nights in the heart of the earth, that is, in hell. Ans. I. This exposition is directly against the scope of the place: for the pharisees desired to see a sign, that is, some sensible and manifest miracle: and hereunto Christ answers that he will give them the sign of jonas, which cannot be the descent of his soul into the place of the damned, because it was insensible; but rather his burial, and after it his manifest and glorious resurrection. II. The heart of the earth may as well signify the grave as the centre of the earth. For thus Tyrus bordering upon the sea, is said to be in the heart of the sea. Ezech. 27.4. In cord marium. III. This exposition takes it for granted that hell is seated in the midst of the earth: whereas the scriptures reveal unto us no more but this, that hell is in the lower parts: but where these lower parts should be, no man is able to define. Object. II. Act. 2.37. Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. Answer. These words cannot prove any local descent of Christ's soul. For Peter's drift in alleging of them is, to prove the resurrection, and he saith expressly, that the words must be understood of the resurrection of Christ, vers. 31. He seeing this before spoke of the resurrection of Christ. What? namely these words, his soul was not left in hell, etc. Now there is no resurrection of the soul, but of the body only, as the soul can not be said to fall, but the body. It will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signify the body, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grave. Ans. The first word signifies not only the spiritual part of a man, the soul; but also the whole person, or the man himself, Rom. 13.1. 1. Cor. 15.41. And the second is as well taken for the grave, as for hell. Apoc. 20. 14. Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are cast into the lake of fire. Now we can not say, that hell is cast into hell, but the grave into hell. And the very same word in this text, must needs have this sense. For Peter makes an opposition between the grave into which David is shut up, and the hell out of which Christ was delivered, vers. 29.31. Again it will be said, that in this text there be two distinct parts: the first of the souls coming forth of hell, in these words, Bellar. quest. de descent. Thou wilt not leave my soul in hell. The second, of the bodies rising out of the grave, in the next words: neither wilt thou suffer my flesh to see corruption. Ans. It is not so. For flesh in this place signifies not the body alone, but the human nature of Christ, as appears vers. 30. unless we shall say that one and the same word in the same sentence is taken two ways. And the words rather carry this sense: Thou wilt not suffer me to continue long in the grave; nay which is more, in the time of my continuance there, thou wilt not suffer me so much as to feel any corruption; because I am thy holy one. Object. III. 1. Pet. 3.19. Christ was quickened in spirit, by the which spirit he went and preached to the spirits which are in prison. Answer. The place is not for this purpose. For by spirit is not meant the soul of Christ, but his godhead, which in the ministery of Noah preached repentance to the old world. And I think that Peter in this place alludes to another place in Genesis 6.3. where the Lord saith, My spirit shall not always strive with man, because he is but flesh. And if the spirit do signify the soul, than Christ was quickened either by his soul or in his soul. But neither is true. For the first, it can not be said, that Christ was quickened by his soul, because it did not join itself to the body: but the godhead joined them both. Neither was he quickened in soul: for his soul died not. It could not die the first death, which belongs to the body: and it did not die the second death, which is a total separation from God: only it suffered the sorrows of the second death, which is the apprehension of the wrath of God; as a man may feel the pangs of the first death, and yet not die the first death, but live. Again, it is to no end that Christ's soul should go to hell to preach, considering that it was never heard of that one soul should preach to another, especially in hell, where all are condemned, and in conscience convicted of their just damnation, and where there is no hope of repentance or redemption. It will be answered, that this preaching is only real or experimental, because Christ shows himself there to convince the unbelief of his enemies: but this is flat against reason. For when a man is justly condemned by God, and therefore sufficiently convicted: After just execution conviction is needless. what need the judge himself come to the place of execution to convict him. And it is flat against the text. For the preaching that is spoken of here, is that which is performed by men in the ministery of the word, as Peter expounds himself, 1. Pet. 4.6. To this purpose was the Gospel also preached unto the dead, that they might be condemned according to men in the flesh, that they might live according to God in the spirit. Lastly, there is no reason why Christ should rather preach and show himself in hell, to them that were disobedient in the days of Noah, then to the rest of the damned. And this is the first exposition, the second follows. He descended into hell, that is, Christ descended into the grave, or was buried. This exposition is agreeable to the truth, yet is it not meet or convenient. For the clause next before, he was buried, contained this point: and therefore if the next words following yield the same sense, there must be a vain and needless repetition of one and the same thing twice, which is not in any wise to be allowed in so short a Creed as this. If it be said that these words are an exposition of the former, the answer is, that then they should be more plain than the former. For when one sentence expoundeth an other, the latter must always be the plainer: but of these two sentences, He was buried, he descended into hell, the first is very plain and easy, but the latter very obscure and hard, and therefore it can be no exposition thereof: and for this cause this exposition neither is to be received. Thirdly, others there be which expound it thus, He descended into hell, that is, Christ jesus, when he was dying upon the cross, felt and suffered the pangs of hell and the full wrath of God seizing upon his soul. This exposition hath his warrant in God's word, where hell often signifies the sorrows and pains of hell, as Hanna in her song unto the Lord saith, 1. Sam. 2.6 The Lord killeth and maketh alive, he bringeth down to hell and raiseth up, that is, he maketh men feel woe and misery in their souls, even the pangs of hell, and after restoreth them. And David saith, Psal. 18.5 The sorrows of death compassed me, and the terrors of hell laid hold on me. This is an usual exposition received of the Church, and they which expound this article thus, gives this reason thereof: The former words, was crucified, dead, and buried, do contain (say they) the outward sufferings of Christ: now because he suffered not only outwardly in body, but also inwardly in soul, therefore these words, he descended into hell, do set forth unto us his inward sufferings in soul, when he felt upon the cross the full wrath of God upon him. This exposition is good and true, and whosoever will may receive it. Yet nevertheless it seems not so fitly to agree with the order of the former articles. For these words, was crucified, dead, and buried, must not be understood of any ordinary death, but of a cursed death in which Christ suffered the full wrath of God, even the pangs of hell both in soul and body: seeing then this exposition is contained in the former words, it cannot fitly stand with the order of this short Creed, unless there should be a distinct article of things repeated before. But let us come to the fourth exposition, He descended into hell, that is, when he was dead and buried, he was held captive in the grave, and lay in bondage under death for the space of three days. This exposition also may be gathered forth of the Scriptures. Saint Peter faith, Act. ●. ●4. God hath raised him up, (speaking of Christ) and loosed the sorrows of death, because it was unpossible that he should be holden of it. Where we may see, that between the death and resurrection of Christ, there is placed a third matter, which is not mentioned in any clause of the Apostles Creed, save in this; and that is his bondage under death, which cometh in between his death and rising again. And the words themselves do most fitly bear this sense, as the speech of jacob showeth, Gen. ●●. 53. I will go down into a o●●h● grave. hell unto my son mourning. And this exposition doth also best agree with the order of the Creed; first he was crucified and died, secondly he was buried, thirdly laid in the grave, & was therein held in captivity and bondage under death. And these three degrees of Christ's humiliation, are most fitly correspondent to the three degrees of his exaltation. The first degree of exaltation, he rose again the third day, answering to the first degree of his humiliation, he died: the second degree of his exaltation, he ascended into heaven, answering to his going down into the grave, was buried: and thirdly his sitting at the right hand of God (which is the highest degree of his exaltation) answering to the lowest degree of his humiliation, he descended into hell. These two last expositions are commonly received, and we may indifferently make choice of either: but the last (as I take it) is most agreeable to the order and words of the Creed. Thus much for the meaning of the words. Now follow the uses. And first of all Christ's descending into hell, teacheth every one of us that profess the name of Christ, that, if it shall please God to afflict us, either in body or in mind, or in both, though it be in most grievous and tedious manner, yet must we not think it strange. For if Christ upon the cross not only suffered the pangs of hell, but after he was dead, death takes him, and as it were carries him into his den, or cabins and there triumpheth over him, holding him in captivity and bondage, and yet for all this was he the son of God: and therefore when God's hand is heavy upon us any way, we are not to despair, but rather think it is the good pleasure of God to frame and fashion us, that we may become like unto Christ jesus as good children of God. David a man after Gods own heart was by Samuel anointed King over Israel, but withal God raised up Saul to persecute him, as the fowler hunteth the partridge in the mountain, in so much that David said, there was but one step between him and death. So likewise job a just man and one that feared God with all his heart, Io●●. 5●9. yet how heavily did God lay his hand upon him: his goods and cattle were all taken away, and his children slain, and his body strike by Satan with loathsome biles from the sole of his foot unto the crown● of his head: so as he was feign to take a potsherd and scrape himself sitting among the ashes. And jonah the servant and Prophet of the most high God, when he was called to preach to Niniveh, because he refused for fear of that great city, God met with him, and he must be cast into the sea, and there be swallowed up of a Whale, that so he might chastise him: and thus doth he deal with his own servants, to make them conformable to Christ. And further, when it pleaseth God to lay his hand upon our souls, and make us have a troubled and distressed conscience, so as we do as it were struggle with gods wrath as for life and death, and can find nothing but his indignation seizing upon our souls, which is the most grievous and perplexed estate that any man can be in: in this case howsoever we cannot discern or see any hope or comfort in ourselves, we must not think it strange, nor quite despair of his mercy. For the son of God himself descended into hell, and death carried him captive, and triumphed over him in the grave: and therefore though God seem to be our utter enemy, yet we must not despair of his help. Psal. 32.3. In divers Psalms we read how David was not only persecuted outwardly of his enemies, but even his soul and conscience were perplexed for his sins, so as his very bones were consumed within him, and his moisture was turned into the drought in summer. job. ●. 4. This caused job to cry out that the arrows of God were within him, and the venom thereof did drink up his spirit, the terrors of God did fight against him, & the grief of his soul was as weighty as the sand of the sea, by reason whereof he saith, that the Lord did make him a mark and a but to shoot at: and therefore when God shall thus afflict us, either in body or in soul, or in both, & 16. 9.1●. we must not always think that it is the wrathful hand of the Lord that begins to bring us to utter condemnation for our sins, but rather his fatherly work to kill sin in us, and to make us grow in humility, that so we may become like unto Christ jesus. Secondly, whereas Christ for our sakes was thus abased even unto the lowest degree of humiliation that can be, it is an example for us to imitate, as Christ himself prescribeth: Mat. 11. 29● Learn of me that I am meek and lowly. And that we may the better do this, we must learn to become nothing in ourselves, that we may be all in all forth of ourselves in Christ: we must loathe and think as basely of ourselves as possibly may be in regard of our sins. Christ jesus upon the cross was content for our sakes, to become a worm and no man, as David saith, Psal. 22.6. which did chiefly appear in this lowest degree of his humiliation, when as death did as it were tread on him in his den; and the same mind must likewise be in us which was in him. The liking that we have of ourselves must be mere nothing, but all our love and liking must be forth of ourselves in the death and blood of Christ. And thus much of this clause, as also of the state of Christ's humiliation. Now followeth his second estate, which is his exaltation into glory, set down t● these words, The third day he arose again from the dead, etc. And of it we are first to speak in general, then in particular according to the several degrees thereof. In general, the exaltation of Christ is, that glorious or happy estate, into which Christ entered after he had wrought the work of our redemption upon the cross. And he was exalted according to both natures, in regard of his godhead, and also of his manhood. The exaltation of the godhead of Christ, was the manifestation of the glory of his godhead in the manhood. Some will peradventure demand, how Christ's godhead can be exalted, seeing it admits no alteration at all. Answer. In itself it cannot be exalted, yet being considered as it is joined with the manhood into one person, in this respect it may be said to be exalted: and therefore I say, the exaltation of Christ's godhead is the manifestation of the glory thereof in the manhood. For though Christ from his incarnation was both God and man, and his godhead all that time dwelled in his manhood; yet from his birth unto his death, the same godhead did little show itself, and in the time of his suffering did as it were lie hid under the vail of his flesh as the soul doth in the body, when a man is sleeping, that thereby in his human nature he might suffer the curse of the law, and accomplish the work of redemption for us, in the lo●e and base estate of a servant. But after this work was finished, he began by degrees to make manifest the power of his Godhead in his manhood. And in this respect his godhead may be said to be exalted. The exaltation of Christ's humanity stood in two things. The first, that he laid down all the infirmities of man's nature, which he carried about him so long as he was in the state of a servant, in that he ceased to be weary, hungry, thirsty, etc. Here it may be demanded, whether the wounds and scars remain in the body of Christ now after it is glorified. Olev lib. de subst f●●d. & 〈…〉. Ans. Some think that they do remain as testimonies of that victory which Christ obtained of his and our enemies, and that they are no deformity to the glorious body of the Lord, but are themselves also in him in some unspeakable manner glorified. But indeed it rather seems to be a truth, to say that they are quite abolished; because they were a part of that ignominious and base estate in which our Saviour was upon the cross: which after his entrance into glory he laid aside. And if it may be thought that the wounds in the hands and feet of Christ remain to be seen, even to the last judgement, why may we not in the same manner think that the veins of his body remain emptied of their blood, because it was shed upon the cross. The second thing required in the exaltation of Christ's manhood is, that both his body and soul were beautified and adorned with all qualities of glory. His mind was enriched with as much knowledge & understanding as can possibly befall any creature, & more in measure then all men & angels have: and the same is to be said of the graces of the spirit in his will and affections: his body also was incorruptible, & it was made a shining body, a resemblance whereof some of his disciples saw in the mount: and it was endued with agility, to move as well upward as downeward● as may appear by the ascension of his body into heaven, which was not caused by constraint or by any violent motion, but by a property agreeing to all bodies glorified. Yet in the exaltation of Christ's manhood we must remember two caveats: first, that he did never lay aside the essential properties of a true body: as length, breadth, thickness, visibility, locallitie which is to be in one place at once and no more, but keepeth all these still, because they serve for the being of his body. Secondly, we must remember that the gifts of glory in Christ's body are not infinite but finite: for his human nature being but a creature, and therefore finite, could not receive infinite graces and gifts of glory And hence it is more than manifest that the opinion of those men is false, which hold that Christ's body glorified, is omnipotent and infinite, every way able to do whatsoever he will: for this is to make a creature to be the Creator. Thus much of Christ's exaltation in general. Now let us come to the degrees thereof, as they are noted in the Creed, which are in number three: I. He rose again the third day: II. He ascended into heaven: III. He sitteth at the right hand of God the father almighty. In the handling of Christ's resurrection we must consider these points: I. why Christ ought to rise again: II. the manner of his rising: III. the time when he rose: IV. the place where: V. the uses thereof. For the first, it was necessary that Christ should rise again, and that for three especial causes. First, that hereby he might show to all the people of God that he had fully overcome death. For, else, if Christ had not risen, how should we have been persuaded in our consciences, that he had made a full & perfect satisfaction for us: nay rather we should have reasoned thus: Christ is not risen, & therefore he hath not overcome death, but death hath overcome him. Secondly, Christ which died, was the son of God; therefore the author of life itself: and for this cause it was neither meet nor possible for him to be holden of death, but he must needs rise from death to life. Thirdly, Christ's priesthood hath two parts: one, to make satisfaction for sin by his one only sacrifice upon the cross: the other, to apply the virtue of this sacrifice unto every believer. Now he offered the sacrifice for sin upon the cross, before the last pang of his death, and in dying satisfied the justice of God: and therefore being dead must needs rise again to perform the second part of his priesthood, namely to apply the virtue thereof unto all that shall truly believe in him, and to make intercession in heaven unto his father for us here on earth. And thus much of the first point. Now to come to the manner of Christ's resurrection, five things are to be considered in it. The first, that Christ rose again not as every private man doth, but as a public person representing all men that are to come to life eternal. For as in his passion, so also in his resurrection, he stood in our room and place: ●ph. 2.6. and therefore when he rose from death, we all, yea the whole Church rose in him, and together with him. And this point not considered, we do not conceive aright of Christ's resurrection, neither can we reap sound comfort by it. The second is that Christ himself and no other for him, did by his own power raise himself to life. This was the thing which he meant, when he said, Destroy this temple, and in three days I will build it up again: joh. 10. 1●. & more plainly, I have (saith he) power to lay down my life, and I have power to take it again. From whence we learn divers instructions. First, whereas Christ raiseth himself from death to life, it serveth to prove that he was not only man, but also true God. For the body being dead, could not bring again the soul and join itself unto the same, and make itself alive again; neither yet the soul that is departed from the body, can return again and quicken the body: and therefore there was some other nature in Christ, namely his godhead, which did reunite soul and body together, and thereby quicken the manhood. Secondly, if Christ give life to himself being dead in the grave then much more now being alive and in heaven glorified, is he able to raise up his members from death to life. We are all by nature even stark dead in sin, as the dead body rotten in the grave: and therefore our duty is, to come to Christ our Lord by humble prayer, earnestly entreating him that he would raise us up every day more and more from the grave of our sins to newness of life. He can of men dead in their sins, make us alive unto himself to live in righteousness and true holiness all the days of our life. The third thing is, that Christ rose again with an earthquake. And this serveth to prove that he lost nothing of his power by death, but still remained the absolute Lord and King of heaven and earth, to whom therefore the earth under his feet trembling doth him homage. This also proveth unto us that Christ which lay dead in the grave did raise himself again by his own almighty power. Lastly it serveth to convince the keepers of the grave, the women which came to embalm him, and the disciples which came to the sepulchre, and would not yet believe that he was risen again. But how came this earthquake? Ans. Saint Matthew saith, there was a great earthquake. Math. 28.2. For the Angel of the Lord descended from heaven, etc. This shows that the power of angels is great, in that they can move and stir the earth. Three angels destroyed Sodom and Gomorrha. Gen. 19.1,13. Ezech. 12.29. 2. King. 19.35. An angel destroyed the first borne of Egypt in one night. In the host of Senacherib one angel slew in one night an hundredth fourscore and five thousand men. Of like power is the devil himself to shake the earth, and to destroy us all, but that God of his goodness limits and restrains him of his liberty. Well, if one angel be able to shake the earth, what then will Christ himself do when he shall come to judgement the second time, with many thousand thousands of angels? oh how terrible and fearful will his coming be! Not without cause, saith the holy Ghost, that the wicked at that day shall cry out, wishing the hills to fall upon them, and the mountains to cover them for fear of that great and terrible day of the Lord. The fourth thing is, that an Angel ministered to Christ, being to rise again, in that he came to the grave and rolled away the stone, and sat upon it. Where observe, first how the angels of God minister unto Christ, though dead and buried; whereby they acknowledge that his power, majesty, and authority is not included within the bonds of the earth, but extends itself even to the heavens themselves and the hosts thereof, and that according to his humanity. Wicked men for their parts laboured to close him up in the earth, as the basest of all creatures: but the angels of heaven most readily accept him as their sovereign Lord and king: Math. 4. 1●. as in like manner they did in his temptation in the wilderness, and in his agony in the garden. Secondly, that the opinion of the Papists and others, which think that the body of Christ went through the grave-stone when he rose again, is without warrant. For the end, no doubt, why the angel rolled away the stone was, that Christ might come forth. And indeed it is against the order of nature that one body should pass through another, without corruption or alteration of either; considering that every body occupies a place, and two bodies at the same instant can not be in one proper place. Furthermore it is said, that when the angel sat on the stone, his countenance was like lightning, and his raiment as white as snow: and this served to show what was the glory of Christ himself. For if the servant and minister be so glorious, then endless is the glory of the lord and master himself. Lastly it is said, that for fear of the angel, the watchmen were astonished, and became as dead men: which teacheth us, that, what God would have come to pass, all the world can never hinder. For though the jews had closed up the grave with a stone, and set a band of soldiers to watch, lest Christ should by any means be taken away, yet all this availeth nothing: by an angel from heaven the seal is broken, the stone is removed, and the watchmen at their wits ends. And this came to pass by the providence of God; that after the watchmen had testified these things to the jews, they might at length be convicted that Christ, whom they crucified, was the Messias. The fifth and last point is, that Christ rose not alone, but accompanied with others: as S. Matthew saith, Math 27.32. that the graves opened, and many bodies of the Saints which slept arose, and came out of the graves, and went into the holy city, and appeared unto many after Christ's resurrection. And this came to pass that the church of God might know and consider that there is a reviving and quickening virtue in the resurrection of Christ, whereby he is able not only to raise our dead bodies unto life, but also when we are dead in sin, to raise us up to newness of life. And in this very point stands a main difference between the resurrection of Christ, and the resurrection of any other man. For the resurrection of Peter nothing avails to the raising of David or Paul: but Christ's resurrection avails for all that have believed in him: by the very same power whereby he raised himself, he raiseth all his members: and therefore he is called a quickening spirit. And let us mark the order observed in rising. First Christ riseth, and then the Saints after him. And this came to pass to verify the Scripture, which saith that Christ is the first borne of the dead. Col. 1.28. Now he is the first borne of the dead● in that he hath this dignity and privilege to rise to eternal life the first of all men. It is true indeed that Lazarus and sundry others in time rose before Christ: but yet they rose to live a mortal life, and to die again: Christ he is the first of all that rose to life everlasting and to glory: never any rose before Christ in this manner. And the persons that rose with Christ are to be noted, they were the Saints of God, not wicked men: whereby we are put in mind that the elect children of God only are partakers of Christ's resurrection. Indeed both good and bad rise again, but there is a great difference in their rising: for the godly rise by the virtue of Christ's resurrection, and that to eternal glory: but the ungodly rise by the virtue of Christ, not as he is a redeemer, but as he is a terrible judge, and is to execute justice on them. And they rise again for this end, that besides the first death of the body, they might suffer the second death, which is the pouring forth of the wrath of god upon body and soul eternally. This difference is proved unto us by that which Paul saith, 2. Cor. 5. ●●. Christ is the first fruits of them that sleep. Among the jews such as had corn fields gathered some little quantity thereof, before they reaped the rest; and offered the same unto God, signifying thereby that they acknowledged him to be the author & giver of all increase: & this offering was also an assurance unto the owner, of the blessing of God upon the rest, & this being but one handful did sanctify the whole crop. Now Christ to the dead is as the first fruits to the rest of the corn, because his resurrection is a pledge & an assurance of the resurrection of all the faithful. When a man is cast into the sea, and all his body is under the water, there is nothing to be looked for but present death; but if he carry his head above the water, there is good hope of a recovery: Christ himself is risen as a pledge that all the just shall rise again: he is the head unto his Church, and therefore all his members must needs follow in their time. It may be demanded what became of the Saints that rose again after Christ's resurrection. Answ. Some think they died again, but seeing they rose for this end to manifest the quickening virtue of Christ's resurrection, it is as like, that they were also glorified with Christ, and ascended with him to heaven. Thus much of the manner of Christ's resurrection. Now follows the time when he rose again, and that is specified in the Creed, The third day he rose again. Thus saith our Saviour Christ unto the pharisees, Math. 12 30. As jonas was three days and three nights in the whales belly: so shall the son of man be three days and three nights in the heart of the earth. And though Christ was but one day and two pieces of two days in the grave; His abode in the grave was about 38. hours. (for he was buried in the evening before the Sabbath, and rose in the morning the next day after the Sabbath) yet is this sufficient to verify this saying of Christ. For if the analogy had stood in three whole days, than Christ should have risen the fourth day. And it was the pleasure of God that he should lie thus long in the grave, that in might be known that he was thoroughly dead: and he continued no longer, that he might not in his body see corruption. Again, it is said, Christ rose again in the end of the Sabbath, Math. 28.1. when the first day of the week began to dawn. And this very time must be considered, as the real beginning of the new spiritual world, in which we are made the sons of God. And as in the first day of the first world, light was commanded to shine out of darkness upon the deeps: so in the first day of this new world, the son of righteousness riseth and gives light to them that sit in darkness, and dispels the darkness that was under the old Testament. And here let us mark the reason why the Sabbath day was changed. For the first day of the week, which was the day following the jews sabbath, is our sabbath day, which day we keep holy in memory of the glorious resurrection of Christ: Apoc. 1.10. and therefore it is called the Lords day. And it may not unfitly be termed a Hierome. Sunday, though the name came first from the heathen, because on this day the blessed son of righteousness rose from death to life. Let us now in the next place proceed to the proofs of Christ's resurrection, which are diligently to be observed, because it is one of the most principal points of our religion. For as the Apostle saith, Rom. 4.25. He died for our sins, and rose again for our justification: and again, 1. Cor. 15.14. If Christ be not risen, then is our preaching vain, and our faith is also vain. The proofs are of two sorts: first, Christ's appearances unto men: secondly, the testimonies of men. Christ's appearances were either on the first day, or on the days following. The appearances of Christ the same day he rose again are five. And first of all early in the morning he appeared to Marie Magdalen. 〈◊〉 ●. 16.9. In this appearance divers things are to be considered. The first, of what note and quality the party was, to whom Christ appeared. Ans. Marry Magdalen was one that had been possessed with seven devils, but was delivered and became a repentant sinner, and stood by, when Christ suffered; and came with sweet odours when he was dead to embalm him. And therefore to her is granted this prerogative, that she should be the first that should testify his resurrection unto men. And hence we learn, that Christ is ready and willing to receive most miserable wretched sinners, even such as have been vassals and bondslaves of the devil, if they will come to him. Any man would think it a fearful case, to be thus possessed with devils, as Marie was: but let all those that live in ignorance, and by reason thereof live in sin without repentance, know this; that their case is a thousand times worse than Marie magdalen's was. For what is an impenitent sinner? Surely nothing else but the castle and hold of the devil, both in body and soul. For look as a captain that hath taken some hold or sconce, doth rule and govern all therein, and disposeth it at his will and pleasure: even so it is with all blind and impenitent sinners; not one devil alone, but even legions of devils possess them, and rule their hearts: and therefore howsoever they may sooth themselves and say, all is well, for God is merciful; yet their case is far worse than mary's was. Now then, would any be freed from this fearful bondage? let them learn of Marie Magdalen to follow Christ, and to seek unto him, and then albeit the devil and all his angels possess their hearts, yet Christ being the strong man, will come and cast them all out, and dwell there himself. The second is, what Christ in his appearance said to Marie. Ans. He said, Touch me not: for I am not yet ascended to my father. Marie no doubt was glad to see Christ, and therefore looked to have conversed as familiarly with him as she was wont before his death, but he forbids her to touch him, that is, not to look to enjoy his corporal presence as before, but rather to seek for his spiritual presence by faith, considering he was shortly to ascend to his father. For this cause when he appeared to his disciples, he stayed not long with them at any time, but only to manifest himself unto them, thereby to prove the certainty of his resurrection. This prohibition shows first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ, as the jesuits do, who stand much upon his outward form and lineaments. Secondly, it overthroweth the popish crucifixes, and all the carved and molten images of Christ, wherein the Papists worship him. For corporal presence is not now required: therefore spiritual worship only must be given unto him. Thirdly it overthrows the real presence of Christ in the Sacrament. Many are of mind that they can not receive Christ, except they eat and drink his body and blood corporally: but it is not much material whether we touch him with the bodily hand or no, so be it we apprehend him spiritually by faith. Lastly, as we must not have earthly considerations of Christ; so must we on the contrary labour for the spiritual hand of faith, which may reach up itself to heaven, and there lay hold on him. This is the very thing which Christ insinuateth unto Marie in saying, Touch me not. And Saint Paul saith, 2. Cor. 5.19. Henceforth know we no man after the flesh, yea though we had known Christ after the flesh, yet now know we him no more, that is, we know him no more as a man living among us, and therefore he addeth, If any man be in Christ, he is a new creature: and this new creation is not by the bodily presence of Christ but by the apprehension of faith. Math. 2●. 9. The second appearance was to Marie Magdalen and to the other Marry, as they were going from the grave to tell his disciples: at which time, Christ meeteth them, and bids them go tell his brethren that he is risen again. And whereas Christ sendeth women to his disciples, he purposed hereby to check them for their unbelief. For these women forsook him not at his death, but stood by and saw him suffer, and when he was buried they came to embalm him: but all this while what became of Christ's disciples? Surely Peter denied him, and all the rest fled away, even james and john the sons of thunder, save that john stood aloof to behold his death. Hereupon Christ to make them ashamed of their fault, sendeth these women unto them to publish that to them which they by their calling ought above all other to have published. Secondly this teacheth, that whereas Christ buildeth his kingdom and publisheth his Gospel by Apostles, Evangelists, Pastors, teachers, he can if it so please him, perform the same by other means. In this his second appearance, he used weak and silly women to publish his resurrection, and thereby shows that he is not bound to the ordinary means, which now he useth. Thirdly, he sent them to his disciples, to show, that howsoever they had dealt unfaithfully with him by forsaking him and denying him, yet he had not quite forsaken them, but if they would repent and believe, he would receive them into his love and favour again, and therefore calleth them his brethren, saying, Go and tell my brethren. This teacheth us a good lesson, that howsoever our sins past are to humble us in regard of ourselves, yet must they not cut us off or dismay us from seeking to Christ; yea even then when we are laden with the burden of them, we must come unto him, and he will ease us. Fourthly whereas silly women are sent to teach Christ's disciples, Mark. 16.7. which were scholars brought up in his own school, we are admonished, that superiority in place and calling, must not hinder us sometime to hear and to be taught of our inferiors. job saith, he never refused the counsel of his servant: and Naaman the Syrian obeyed the counsel of a silly maid which advised him to go to the Prophet of the Lord in Samaria to be cured of his leprosy: 2. King. 5.13. and when he had been with the Prophet, he obeyed the counsel of his servant, that persuaded him to do all the Prophet has said, Wash and be clean. Now after that the women are come to the disciples and make relation of Christ's resurrection, the text saith, Their words seemed as feigned things unto them, neither believed they them. Luk. 24.11. Hence we learn two things: the first, that men of themselves can not believe the doctrine of Christian religion: it is a hard matter for a man to believe sundry things in the work of creation. The temporal deliverance of the children of Israel seemed to them as a dream: and the resurrection of Christ even to Christ's own disciples seemed a feigned thing. The second, that it is an hard thing truly and unfeignedly to believe the points of religion. Disciples brought up in the school of Christ, and often catechised in this very point of Christ's resurrection, yet dull are they to believe it. This confuteth & condemneth our carnal gospelers, that make it the lightest and easiest thing that can be to believe in Christ: and therefore they say their faith is so strong, that they would not for all the world doubt of god's mercy: whereas indeed they are deceived and have no faith at all, but blind presumption. The third appearance was on this manner. Luk. 23.13. As two of Christ's disciples were going from jerusalem to Emmaus about threescore furlongs, and talked together of all the things that were done, jesus drew near and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them; and proved out of the Scripture his resurrection, expounding unto them all things that were written of him: then they made him stay with them, and their eyes were opened, and they knew him by breaking of bread; but he was taken out of their sight. In this notable appearance we may observe these four points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tell. By this it is more than manifest, that the use of our outward senses, as seeing, feeling, smelling, etc. is supplied unto us continually by the power of Christ; and therefore even in these things we must acknowledge the continual goodness of God. Now if one man can not so much as discern another but by the blessing of Christ, then shall we never be able to discern the way of life from the way of death without him: and therefore we must pray unto God that he would give us his holy spirit to enlighten the eyes of our understanding, whereby we may be able to see and know the way that leadeth unto life, and also to walk in the same. The second, that as Christ was in expounding the Scriptures unto them their hearts burned within them. By this we learn, that howsoever the ministers of God publish the Gospel to the outward ears of men; yet is it the proper work of Christ alone to touch and inflame the heart by the fire of his holy spirit, Luk. 3 15. and to quicken and raise men up to the life of righteousness & true holiness: it is he only that baptizeth with the holy Ghost and with fire. And it further admonisheth us, that we should hear the word preached from the mouth of God's ministers with burning and melting hearts: but, alas, the ordinary practice is flat contrary; men's eyes are drowsy and heavy, and their hearts dead and frozen within them: and that is the cause why after much teaching there follows but little profit. The third thing is, that Christ did eat with the two disciples and was known of them in breaking of bread. It is very like that our Saviour Christ did in some special manner bless the bread which he broke, whereby his disciples discerned him from others. And in like manner we must by blessing our meats and drinks distinguish ourselves, though not from such as are the servants of God, yet from all ungodly and careless men. Many being silent themselves do make their children to give thanks, and to bless their meats. And indeed it is a commendable thing if it be done sometimes to nurture the child, but for men to disburden themselves wholly of this duty is a fault. And it is a shame that, that mouth which openeth itself to receive the good creatures of God, should never open itself to bless and praise God for the same. Therefore in this action of eating and drinking, let us show ourselves followers of Christ, that as by blessing the same he was known from all other; so we may also hereby distinguish ourselves from the profane and wicked of this world. Otherwise what difference shall there be between us & the very hog that eats mast on the ground, but never looks up to the tree from whence it falls. And as Christ revealed himself unto his disciples, at that time when they caused him to eat meat with them; so let us suffer Christ to be our guest, and let us entertain him in his members, and no doubt he will bless us, and withal reveal himself unto us. The fourth thing is, that having eaten, he is taken out of their sight. And this came to pass not because the body of Christ bec●me spiritual, but because either he held their eyes as before, or he departed with celerity and speed according to the properties of a body glorified. The fourth appearance of Christ was to Peter alone, mentioned only by S. Paul, 1. Cor. 15.5. He was seen of Cephas. The fifth appearance was to all the disciples together save Thomas. In it we must consider three things, joh. 20.19. which are all effectual arguments to prove Christ's resurrection. The first, that he came and stood in the midst among them, the doors being shut. Now it may be demanded, how this could be. Ans. The Papists say, his body was glorified and so passed through the door, but (as I have said) it is against the nature of a body, that one should pass through an other, as heat doth through a piece of iron, both bodies remaining entire & sound: therefore we may rather think, that whereas Christ came in, when the doors were shut; it was either, because by his mighty power he caused the doors to give place, the disciples not knowing how: or else because he altered the very substance of the doors, that his body might pass through, as he thickened the waters to carry his body when he walked upon the sea. Now if this be true, as very like it is, that these dumb creatures gave place to Christ, and became pliable unto his commandment, then much more ought we to carry our hearts conformable and pliant to the will of our Lord jesus in all his commandments. The second point is, that when as the disciples thought Ch●ist to have been a spirit, he to prove the truth of his manhood, showeth unto them his hands and his feet, and the wound in his side, and calls for meat, and eats it among them. But it may be asked how this could be, considering that a glorified body hath no blemish, and needs not to eat, but is supported by God without meat: for if this be true in our bodies when they shall be glorified, then much more was it true in Christ. Ans. True it is, a glorified body hath no blemishes; but our Saviour Christ had not yet entered into the fullness of his glory. If he had been fully glorified, he could not so sensibly and plainly have made manifest the truth of his resurrection unto his disciples: and therefore for their sakes and ours he is content after his entrance into glory still to retain in his body some remnants of the ignominies and blemishes, which if it had pleased him, he might have laid aside; he is also content to eat, not for need, but to prove that his body was not a body in show but a true body. This teacheth us two lessons: I. if Christ for our good and comfort be content to retain these ignominious blemishes, then answerably every one of us must as good followers of Christ refer the works of our callings to the good of others, as Paul saith, ●. Cor. 9.19. He was free from all men, yet he was content to become all things unto all men, that by all means he might win the more. Secondly we learn, that for the good of our neighbour, & for the maintaining of love & charity, we must be content to yield from our own right, as in this place our Saviour Christ yields of his own glory for the good of his Church. The third point is, that he then gave the disciples their Apostolical commissions, saying, Go and teach all the nations: of which, three points are to be considered: the first, to whom it is given. Answer. To them all, as well to one as to another, and not to Peter only. And this overthrows the fond and forged opinions of the Papists concerning Peter's supremacy. If his calling had been above the rest, than he should have had a special commission above the rest: but one and the same commission is given alike to all. The second, that with the commission he gives his spirit; for whom he appointeth to publish his will and word, them he furnisheth with sufficient gifts of his holy spirit to discharge that great function: & therefore it is a defect, that any are set apart to be ministers of the gospel of Christ, which have not received the spirit of knowledge, the spirit of wisdom, and the spirit of prophesy in some measure. The third point is, that in conferring of his spirit he useth an outward sign, for the text saith, He breathed on them, and said, receive the Holy Ghost. The reasons hereof may be these. First when God created Adam and put into him a living soul, it is said, he breathed in his face. And so our Saviour Christ in giving unto his disciples the holy Ghost, doth the same, to show unto them, that the same person that giveth life, giveth grace; and also to signify unto them, that being to send them over all the world to preach his Gospel, he was as it were to make a second creation of man, by renewing the image of God in him which he had lost by the fall of Adam. Again he breathed on them in giving his spirit, to put them in mind that their preaching of the gospel could not be effectual in the hearts of their hearers, before the Lord doth breath into them his spirit, and thereby draw them to believe: and therefore the spouse of Christ desireth the Lord to send forth his north and south wind to blow on her garden, that the spices thereof may flow out. Cant 4.16. This garden is the church of God, which desireth Christ to comfort her, and to pour out the graces of his spirit on her, that the people of God which are the herbs and trees of righteousness, may bring forth sweet spices whose fruit may be for meat and their leaves for medicines. Thus much for the five appearances of Christ the same day he rose again: Now follow the rest of his appearances which were in the forty days following, which are in number six. The first is mentioned by Saint john in these words, joh. 20.16. Eight days after when the disciples were within, and Thomas with them, came jesus when the doors were shut, and stood in the midst of them, & said, Peace be unto you. In it we must consider two things: I. the occasion thereof. II. the dealing of Christ. The occasion was this: after Christ had appeared unto the other disciples in Thomas his absence, they told him that they had seen the Lord: but he made answer, Except I see in his body the print of his nails, and put mine hand into his side I will not believe. Now eight days after, our Saviour Christ appeared again unto all the disciples, especially for the curing of Thomas his unbelief, which was no small sin, considering it contains in it three great sins. The first is blindness of mind, for he had been a hearer of our Saviour Christ a long time, and had been instructed touching the resurrection divers times: he was also with Christ and saw him when he raised Lazarus, and had seen, or at least wise had heard the miracles which he did: and also he had heard all the disciples say that had seen the Lord, and yet will it not sink into his head. The second is deadness of heart. When our Saviour Christ went to raise Lazarus that was dead, Thomas spoke very confidently to him and said, I●h. 11. Let us go, that we may die with him, yet when Christ was crucified he fled away, and is the longest from Christ after his resurrection, and when he is certainly told thereof he will not acknowledge it or yield unto it. The third is wilfulness: for when the disciples told him that they had seen the Lord, he said slatly, that unless he saw in his hands the print of the nails, he would not believe, and that which is worse than all this, he continued eight days in this wilful mind. Now in this exceeding measure of unbelief in Thomas; any man, even he that hath the most grace, may see what a mass of unbelief is in himself, and what wilfulness and untowardness to any good thing, in so much that we may truly say with David, Psal. 3. Lord, what is man, that thou so regardest him. And if such measure of unbelief was in such men, as the disciples were, than we may assure ourselves, that it doth much more exceed in the common professors of religion in these days, let them protest to the contrary what they will. Now the cause of his unbelief was this: he makes a law to himself that he will see and feel or else he will not believe: but this is flat against the nature of faith which consisteth neither in seeing nor feeling. Indeed in things natural a man must first have experience in seeing and feeling, and then believe: but it is contrary in divinity: a man must first have faith and believe, and then comes experience afterward. But Thomas having not learned this, doth overshoot himself: and herein also many deceive themselves, which think they have no faith because they have no feeling. For the chiefest feeling that we must have in this life must be the feeling of our sins and the miseries of this life: and though we have no other feeling at all, yet we must not therefore cease to believe. job. ●0. 27. In Christ's dealing with Thomas we may consider three actions. The first, that he speaks to Thomas alone, & answers him according to the very words which he had spoken of him in his absence, and that word for word. And by this he laboured to overthrow his unbelief, and to convince him, that being absent he knew what he spoke. And by this we learn, that though we want the bodily presence of Christ he being now in heaven, yet he knoweth well what we say, and if need were could repeat all our sayings word by word: and if it were not so, how could it be true that we must give an account of every idle word. Now this must teach us to look that our speech be gracious according to the rule of God's holy word. Secondly this must make us willing and ready to direct our prayers to Christ, considering he knoweth what we pray for, and heareth every word we speak. The second action is, that Christ condescends to Thomas, and gives him liberty to feel the print of the nails, and to put his finger into his side. He might have rejected Thomas for his wilfulness, yet to help his unbelief, he yieldeth unto his weakness. This showeth, that Christ is most compassionate to all those that unfeignedly repent them of their sins and cleave unto him, although they do it laden with manifold wants. ●sal. 103. 1ST David saith, that the Lord hath compassion on all them that fear him, as a father hath compassion on his children: and he adds the reason, For he knoweth of what we are made. And the prophet Esay, Isa. 4.3. He will not break the bruised reed, and smoking flax he will not quench. When a child is very sick, in so much that it casteth up all the meat which it taketh, the mother will not be offended thereat, but rather pity it. Now our Saviour Christ is ten thousand times more merciful to them that believe in him, than any mother is or can be. The third action is, that when Thomas had seen & felt the wounds, Christ revived his faith, whereupon he broke forth and said, joh. 1● 28. My Lord, and my God. In which words he doth most notably bewail his blindness and unbelief; and as a fire that hath been smothered, so doth his faith burst forth and show itself. And in this example of Thomas we may see the state of God's people in this life. First, God giveth them faith, yet afterward for a time he doth as it were, hide the same in some corner of their hearts, so as they have no feeling thereof, but think themselves to be void of all grace: and this he doth for no other end but to humble them: and yet again after all this, the first grace is further renewed and revived. Thus dealt the Lord with David and Solomon (for whereas he was a penman of Scripture, and therefore an holy man of God, we may not think that he was wholly forsaken) with Peter, and in this place with Thomas. And the experience of this shall every servant of God find in himself. The second appearance of Christ was to seven of the disciples as they went on fishing, joh. 1●. in which he gives three testimonies of his godhead, and that by death his power was nothing diminished. The first, that when the disciples had fished all night and caught nothing, afterward by his direction they catch fish in abundance, and that presently. This teacheth us, that Christ is a sovereign Lord over all creatures, and hath the disposing of them in his own hands: and that if good success follow not when men are painful in their callings, it is because God will prepare and make them fit for a further blessing. Christ comes in the morning and gives his disciples a great draft of fish: yet before this can be, they must labour all night in vain. joseph must be made ruler over all Egypt, but first he must be cast into a dungeon where he can see no sun nor light, to prepare him to that honour. And David must be King over Israel, but the Lord will first prepare him hereunto by raising up Saul to persecute him. Therefore when God sends any hindrances unto us in our callings, we must not despair nor be discouraged, for they are the means whereby God maketh us fit to receive greater blessings at his hands either in this life or in the life to come. The second is, that the net was unbroke though it had in it great fishes to the number of an hundred fifty three. The third, that when the disciples came to land, they saw hot coals and fish laid thereon and bread. Now some may ask, whence was this food? Answ. The same Lord that was able to provide a Whale to swallow up jonas, and so to save him: and he that was able to provide a fish for Peter's angle with a piece of twenty pence in the mouth: and to make a little bread and a few fishes to feed so many thousands in the wilderness: the same also doth of himself provide bread and fishes for his disciples. This teacheth us, that not not only the blessing, but also the very having of meat, drink, apparel is from Christ: and hereupon all states of men, even the kings of the earth are taught to pray that God would give them their daily bread. Again, when we sit down to eat and drink, this must put us in mind that we are the guests of Christ himself: our food which we have comes of his mere gift; and he it is that entertains us, if we could see it. And for this cause we must soberly and with great reverence in fear and trembling use all gods creatures as in his presence. And when we eat and drink, we must always look that all our speech be such as may beseem the guests of our Lord and Saviour jesus Christ. Usually the practice of men is far otherwise; for in feasting many take liberty to surfeit, & to be drunk, to swear, & to blaspheme: but if we serve the Lord, let us remember whose guests we are, and who is our entertainer; and so behave ourselves as being in his presence, that all our actions and words may tend to his glory. 1. Cor. 15.7. The third appearance was to james, as S. Paul recordeth, although the same be not mentioned in any of the Evangelists. Mat 28.16. The fourth was to all his disciples in a mountain, whither he had appointed them to come. 〈◊〉 1.12. The fifth & last appearance was in the mount of Olives, when he ascended into heaven. Of these three last appearances because the holy Ghost hath only mentioned them, I omit to speak, and with the repeating of them, I let them pass. Thus much of the appearances of Christ after his resurrection: the witnesses thereof are of three sorts: I. angels. II. women that came to the grave to embaulme him. III. Christ's own disciples who did publish and preach the same, according as they had seen and heard of our Saviour Christ: and of these likewise I omit to speak, because there is not any special thing mentioned of them by the Evangelists. Now follow the uses, which are twofold: some respect Christ, and some respect ourselves. Uses which concern Christ are three: I. whereas Christ jesus being stark dead rose again to life by his own power, it serveth to prove unto us that he was the son of God. Thus Paul speaking of Christ saith, Rom. 1.4. that he was declared mightily to be the son of God touching the spirit of sanctification by the resurrection from the dead. And by the mouth of David God said, Psal. 2.7. Thou art my son, this day I have begot thee. Which place must be understood not so much of the eternal generation of Christ before all worlds, as of the manifestation thereof in time after this manner. This day, that is, at the time of thine incarnation, but especially at the day of thy resurrection, have I begotten thee, that is, I have made manifest that thou art my son: so is this place expounded by S. Paul in the Acts. Act. 13.32.33. Secondly Christ's rising from death by his own po●er, proves unto us evidently that he is Lord over all things that are: & this use S. Paul makes hereof, for saith he, Ro●. 1●9. Christ therefore died that he might be Lord both of the dead & of the quick. And indeed whereas he rose again on this m●ner, he did hereby show himself most plainly to be a mighty prince over the graue● death, hell, & condemnation, & one that had al● sufficient power to overcome them. Thirdly it proves unto us, that he was a perfect priest, and that his death & passion was a perfect satisfaction to the justice of god for the ●innes of mankind. For whereas Christ died, he died for our sins: now if he had not fully satisfied for them all (though there had remained but one sin for which he had made no satisfaction) he had not risen again: but death which came into the world by sin, and is strengthened by it, would have held him in bondage: and therefore, whereas he rose again, it is more than manifest, that he hath made so full a satisfaction that the merit thereof doth and shall countervail the justice of God for all our offences. To this purpose Paul saith, 1. Cor. 15. ●●. If Christ be not risen again, your faith is vain, and you are yet in your sins, that is, Christ had not satisfied for your sins, or at least you could not possibly have known that he had made satisfaction for any of them, if he had not risen again. The uses which concern ourselves are of two sorts: comforts to the children of God, and duties that are to be learned and practised of us all. The comforts are especially three. First Christ's resurrection serveth for the justification of all that believe in him, even before God the father: as Paul saith, Rom. 4.25. Christ was given to death for our sins, and is risen again for our justification: which words have this meaning: when Christ died, we must not consider him as a private man, as we have showed before, but as one that stood in the stead and room of all the elect: in his death he bore our sins and suffered all that we should have suffered in our own persons for ever, and the guilt of our offences was laid upon him: and therefore Esai saith, he was numbered among the wicked. Now in his rising again he freed and disburdened himself not from any sins of his own, because he was without sin, but from the guilt and punishment of our sins imputed unto him. And hence it comes to pass that all those which put their trust and affiance in the merit of Christ, at the very first instant of their believing have their own sins not imputed unto them, and his righteousness imputed. Secondly the resurrection of Christ serveth as a notable means to work inward sanctification, as S. Peter saith, 1. Pet. 1.3. We are regenerate to a lively hope by the resurrection of jesus Christ from the dead. And S. Paul, Rom. 6.3. We are then (saith he) buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of his father, so we also should walk in newness of life. For if we be grafted with him to the similitude of his death, we shall be also to the similitude of his resurrection. Which words import thus much, that as Christ by the power of his own Godhead, freed his manhood from death and from the guilt of our sins: so doth he free those that are knit unto him by the bond of one spirit, from the corruption of their natures in which they are dead, that they may live unto God. In the natural body, the head is the fountain of all the senses and of motion: and therefore by sundry nerves dispersed through the body, the power of moving and of sense is derived even to the least parts; so as the hands and the feet move by means of that power which comes from the head: and so it is in the spiritual body of Christ, namely the church: he is the head and the fountain of life, and therefore he conveyeth spiritual life to every one of his members: and that very power of his Godhead whereby he raised up himself when he was dead, he conveyeth from himself to his members, and thereby raiseth them up from the death of sin to newness of life. And look as in a perfect body, when the head hath sense and motion, the hand that is of the same body hath also the sense and motion convenient for it: so likewise Christ being the resurrection and the life; as there is spiritual life in him, so every member of his shall feel in itself spiritual sense and motion, whereby it is raised up from sin and liveth unto God. For the better conceiving of this, we must consider two things: the outward means of this spiritual life, and the measure of it. For the means, if we will have common water we must go to the well: and if we would have water of life, we must go unto Christ, who saith, If any man thirst, let him come unto me and drink. ●oh. 7 37. Now this well of the water of life is very deep and we have nothing to draw with, therefore we must have our pipes and conduits to convey the same unto us, which are the word of God preached, and the administration of the sacraments. Christ saith, The dead shall hear the voice of the son of God, and they that hear it shall live; where by the dead is meant, not the dead in the grave, joh. 5. 25● but those that are dead in sin. And again Christ saith, the words which I speak are spirit and life, joh. 6.63. because the word of God is the pipe whereby he conveyeth into our dead hearts spirit and life. As Christ when he raised up dead men did one●y speak the word and they were made alive: and at the day of judgement by his very voice, when the trump shall blow, all that are dead shall rise again. So it is in the first resurrection: they that are dead in their sins, at his voice uttered in the ministery of the word shall rise again. To go further, Christ raised three from the dead. jairus daughter newly dead: the widows son dead and wound up and lying on the hearse: Lazarus dead and buried and stinking in the grave; and all this he did by his very voice: so also by the preaching of his word, he raiseth all sorts of sinners, even such as have lain long in their sins as rotting and stinking carrion. The sacraments also are the pipes and conduits whereby God conveyeth grace into the heart, if they be rightly used, that is, if they be received in unfeigned repentance for all our sins, and with a true & lively faith in Christ for the pardon of the same sins. Can●. 2.4. And so, I take it, they are compared to flagons of wine, which revive the Church being sick and fallen into a swound. As for the measure of life derived from Christ, it is but small in this life and given by little and little, as Ose saith, Ose 6.1,2. The Lord hath spoiled us, and he will heal us, he hath wounded us, and he will bind us up. After two days he will revive us, and in the third he will raise us up, and we shall live in his sight. The prophet Ezechiel in a vision is carried into the midst of a field full of dead bones, and he is caused to prophecy over them, and say, ●ze. 37.4.5.8. O ye dry bones, hear the word of the Lord: at the fi●st there was a shaking, and the bones came together bone to bone, and then sinews and flesh grew upon them, and upon the flesh grew a skin. Then he prophesied unto the winds the second time, and they lived and stood upon their feet, for the breath came upon them, and they were an exceeding great army of men. Hereby it signified not only the state of the jews after their captivities but in them the state of the whole Church of God. For these temporal deliverances signified further a spiritual deliverance. And we may here see most pla●nely, that God worketh in the hearts of his children the gifts & graces of regeneration by little and little. First he giveth no more than flesh, sinews, and skin: then after he giveth them further graces of his spirit, which quickeneth them and maketh them alive unto God. Eze. 47.3,4,5. The same also we may see in the vision of the waters that ran out of the temple: First, a man must wade to the ankles, then after to the knees, and so to the loins: then after the waters grow to a river that cannot be passed over: and so the Lord conveyeth his graces by little and little, till at the last men have a full measure thereof. Thirdly the resurrection of Christ serves as an argument to prove unto us our resurrection at the day of judgement. Paul saith, Rom. 8.11. If the spirit of Christ that raised up jesus from the dead dwell in you: he that raised Christ from the dead, shall also quicken your mortal bodies. Some will say, that this is no benefit, for all must rise again, as well the wicked as the godly. Answ. True indeed: but yet the wicked rise not again by the same cause that the godly do. They rise again by the power of Christ, not as he is a Saviour, but as he is a judge to condemn them: For God had said to Adam; at what time he should eat of the forbidden fruit, he should die the death; meaning a double death, both the first and the second death. Now than the ungodly rise again that God may inflict upon them the punishment of the second death, which is the reward of sin, that so God's justice may be satisfied: but the godly rise again by the power of Christ their head and redeemer, who raiseth them up that they may be partakers of the benefit of his death, which is to enjoy both in body and soul the kingdom of heaven, which he hath so dearly bought for them. Thus much for the comforts: Now follow the duties, and they are also three. First as Christ jesus when he was dead rose again from death to life by his own power, so we by his grace, in imitation of Christ, must endeavour ourselves to rise up from all our sins both original and actual unto newness of life. This is worthily set down by the Apostle, saying, Rom. 6.4. We are buried by baptism into his death, that as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life: and therefore we must endeavour ourselves to show the same power to be in us every day, by rising up from our own personal sins to a reformed life. This aught to be remembered of us, because howsoever many hear and know this point, yet very few do practise the same. For (to speak plainly) as dead men buried would never hear though a man should speak never so loud: so undoubtedly among us there be also many living men, which are almost in the same case. The ministers of God may cry unto them daily, and iterate the same thing a thousand times, and tell them that they must rise up from their sins and lead a new life, but they hear no more than the dead carcase that lieth in the grave. Indeed men hear with their outward ears, but they are so far from practising this duty, that many judge it to be a matter of reproach and ignominy. And those which make any conscience of this duty, how they are laden with nicknames and taunts, who knoweth not? I need not to rehearse them: so odious a thing now a days is the rising from sin to newness of life. Sound a trumpet in a dead man's ears, he stirs not: & let us cry for amendment of life till breath go out of our bodies, no man almost saith, What have I done? And for this cause undoubtedly, if it were not for conscience of that duty which men owe unto God, we should have but few ministers in England. For it is the joy of a minister to see the unfeigned conversion of his people: whereas, alas, men generally lie snorting in their corruptions, and rather go forward in them still, then come to any amendment; such is the wonderful hardness that hath possessed the hearts of most men. He which hath but half an eye may see this to be true. Oh! how exceeds Atheism in all places, contempt of God's worship, profanation of the sabbath: the whoredoms & fornications, the cruelty and oppression of this age, cry to heaven for vengeance. By these & such like sins the world crucifies Christ again. For look as Pilat's soldiers with the wicked jews took Christ and stripped him of his garments, buffeted him, and slew him; so ungodly men by their wicked behaviour strip him of all honour, and slay him again. If an infidel should come among us, & yield himself to be of our religion, after he had seen the behaviour of men, he would peradventure leave all religion: for he might say, surely it seems this God whom these men worship, is not the true God, but a God of licentious liberty. And that which is more, whereas at all times we ought to show ourselves new creatures, and to walk worthy of our Saviour and redeemer, and therefore also ought to rise out of our sins, and to live in righteousness and true holiness, yet we for the most part go on still forward in sin, and every day go deeper than other to helward. This hath been heretofore the common practice, but let us now learn after the example of Christ, being quickened and revived by his grace, to endeavour ourselves especially to come out of the grave of sin, and learn to make conscience of every bad action. True it is, a Christian man may use the creatures of God for his delight, in a moderate and godly manner, but Christ never gave liberty to any to live licentiously: 2. Cor. 7.22. for he that is free is yet servant unto Christ, as Paul saith: and therefore we must not enterprise any thing but that which may be a work of some good duty unto God; to which end the Apostle saith, Eph. 5.14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee life. If this will not move us, yet let the judgements of God draw us hereunto, Rev. 20.6. Blessed is he (saith the holy Ghost) that hath part in the first resurrection: for on such the second death hath no power: where mention is made of a double death: the first is the separation of soul and body, the second is the eternal condemnation of soul and body in hell fire. Would we now escape the second death after this life? we must then labour in this life to be partakers of the first resurrection, and that on this manner: Look what sins we have lived in heretofore, we must endeavour to come out of them all, and lead a better life according to all the commandments of God. But if it be so that ye will have no care of your own souls, go on hardly to your own peril, and so ye shall be sure to enter into the second death, which is eternal damnation. Secondly, we are taught by the example of Saint Paul to labour above all things, Phil. 3.10. to know Christ and the virtue of his resurrection. And this we shall do, when we can say by experience, that our hearts are not content with a formal and drowsy profession of religion, but that we feel the same power of Christ whereby he raised up himself from death to life, to be effectual and powerful in us, to work in our hearts a conversion from all our sins, wherein we have lain dead, to newness of life, with care to live godly in Christ jesus. And that we may further attain to all this, we must come to hear the word of God preached and taught with fear & trembling; having heard the word, we must meditate therein, and pray unto God, not only publicly but privately also, entreating him that he would reach forth his hand, and pull us out of the grave of sin, wherein we have lain dead so long. And in so doing, the Lord of his mercy, according as he hath promised, will send his spirit of grace into our hearts to work in us an inward sense and feeling of the virtue of Christ's resurrection. So dealt he with the two disciples that were going to Emmaus; they were occupied in the meditation of Christ his death and passion; and whiles they were in hearing of Christ who conferred with them, he gave them such a measure of his spirit as made their hearts to burn within them. Eph. 8.19. And Paul prayeth for the Ephesians, that God would enlighten their eyes, that they might see and feel in themselves the exceeding greatness of the power of God, which he wrought in Christ jesus, when he raised him from the dead. Thirdly as Saint Paul saith, Col. 3.1. If we be risen with Christ, than we must seek the things that are above. But how and by what means can we rise with Christ, seeing we did not die with him? Ans. We rise with Christ thus. The burgess of a town in the parliament house beareth the person of the whole town, and whatsoever he saith, that the whole town saith, and whatsoever is done to him, is also done to all the town: so Christ upon the cross stood in our place, and bore our person; and what he suffered, we suffered; and when he died, all the faithful died in him: and so likewise as he is risen again, so are all the faithful risen in him. The consideration whereof doth teach us, that we must not have our hearts wedded to this world. We may use the things of this life, but yet so as though we used them not. For all our love and care must be for things above, and specially we must seek the kingdom of God and his righteousness, peace of conscience, and joy in the holy Ghost. We must therefore sue for the pardon of sin, for reconciliation to God in Christ, and for sanctification. These are the precious pearls which we must seek, and when we have found them, we must sell all that we have to buy them; and having bought them, we must lay them up in the secret corners of our hearts, valuing and esteeming of them better than all things in the world beside. Thus much of Christ's resurrection, containing the first degree of Christ's exaltation. Now followeth the second in these words, He ascended into heaven: in the handling whereof we are to consider these special points: I. the time of his ascension. II. the place. III. the manner. IV. the witnesses. V. the uses thereof. For the first, the time of Christ's ascension was forty days after his resurrection, Act. 1 3 4. when he taught his disciples the things which appertain to the kingdom of God. And this shows that he is a most faithful King over his Church, procuring the good thereof. And therefore Esay saith, Esay● 9.6. Heb● 5.6. The government is on his shoulder: and the Apostle saith, he was more faithful in all the house of God, than Moses was. Hence we gather that whereas the Apostles changed the sabbath from the seventh d●y to the eight, it was no doubt, by the counsel and direction of Christ before his ascension: and likewise in that they planted Churches and appointed teachers and meet overseers for the guiding and instruction hereof, we may resolve ourselves that Christ prescribed the same unto them before his ascension: and for these and such like causes did he ascend no sooner. Now look what care Christ at his ascension had over his Church, the same must all masters of families have over their households when God shall call them out of this world. They must have care not only that their families be well governed while they live; but also, that after their death; peace, love, and good order may be continued in their posterity. And therefore the prophet Esay is sent to Ezechias King of judah, to bid him set his house in order: for he must die, Isa. 38.1. signifying that it is the duty of a good master of a family, to have care not only for the government of his house whilst he is alive, but also that it may be well governed when he is dead. The same also must be practised of God's ministers: a part of whose fidelity is this, that they have not only a care to feed their particular flocks while they are alive, but also that they further provide for the people after their departure, as much as they can. Example whereof we have in Peter, who saith, 2. Pet. 1.15. I will endeavour always that ye may be able also to have remembrance of these things after my departure. ●uk. 24.50. & 19.29. Act. 1.12. The place of Christ's ascension was, the mount of Olives near Bethanie: and it was the same place from whence Christ went to jerusalem to be crucified. One place served to be a passage both to pain and torments, and also to glory. This shows that the way to the kingdom of heaven is through afflictions. There are many which have God's hand heavy upon them in linger sicknesses, as the dead palsy and such like; wherein they are sane to lie many years without hope of cure, whereupon their beds which should be unto them places of rest and ease, are but places of woe and misery. Yet may these men hence have great comfort, if they can make good use of their sicknesses: for the beds whereon they suffer so much torment, shall be places from whence they shall pass to joy and happiness. Again, there be many that for the testimony of the truth, and for religions sake suffer imprisonment, with many afflictions; now if they can use their afflictions well, their prisons shall be Bethanies unto them: although they be places of bondage, yet God will at length make them places of entrance to liberty. Many a man for the maintaining of faith and good conscience, is banished out of his country, and is feign to live in a strange place among a people to whom he is unknown: but let him use it well: for though it be a place of grief for a time, as Bethanie was to Christ when he went to suffer, yet God will make it one day to be his passage into heaven. Thus much of the place of his ascending. The third thing to be considered, is the manner of Christ's ascension; and it containeth three points. The first, that Christ being now to ascend, lifts up his hands and blessed his disciples. Luk. 24.50. In the Scripture are mentioned divers kinds of blessings. The first when one man prayeth to God for a blessing upon an other: and this blessing do Kings and princes bestow upon their subjects, and parents on their children: and for this cause children are well taught to ask their fathers and mother's blessing, that they may pray to God to bless them. There is an other kind of blessing, when a man doth not only pray for a blessing, but also pronounceth it. This did the priests in the old Testament: and thus Melchisedeck when he met Abraham blessed him, saying, Gen. 14.19. Blessed art thou Abraham of God, the most high possessor of heaven & earth. And this was the ordinary duty of the priests, prescribed by God himself: & therefore the very form of words which they used is set down after this manner, Numb. 6. 2●. The Lord bless thee, and keep thee, the Lord make his face to shine upon thee, etc. The third kind of blessing is, when a man doth not only pray to God, & pronounce blessing, but by the spirit of prophecy doth foretell a particular blessing upon any. Thus Isaac blessed jaacob and Esau, particularly foretelling both their estates. Gen. 49. And jaacob blessed the twelve patriarchs by the same spirit, foretelling them what should befall them many hundred years after. Now our Saviour Christ did not bless his disciples any of these three ways: and therefore there remaineth a fourth kind of blessing which he used, & that was after this manner: Christ in blessing his disciples did not only pronounce or foretell a blessing that should come to his disciples, but did confer & give the same unto them. For he is the fountain and author of all blessings. And therefore Paul saith, Eph. 1.3. that God the father hath blessed us in all spiritual blessings in Christ. Hence we learn, first that all those which deny themselves & fly to Christ, and put their affiance in him, shall be freed from the curse of the law, & from the wrath of God, due unto them for their sins, whatsoever they are. Secondly, that the curses of men must not discourage us from doing well. For though men curse, yet Christ blesseth: and for this cause he saith, Luk. 6.26. Woe be unto you, when all men speak well of you: as if he should say, than you want the blessing of God. And we must remember, that when men shall curse us for doing our duty, even than the blessing of God shall be upon us; Gen. 12.3. & the curse causeless shall not hurt. And God saith to Abraham, he will curse them that curs● him. Thirdly, we learn that no witchcraft, nor sorcery, (which often are done with cursing) shall be able to hurt us. For look where Christ will bless, there all the devils in hell can never fasten a curse. This is found true by experience. For when Balaam the wizard should have cursed the people of Israel, & had assayed to do it many ways, but could not; at length he said, Num●. 13 2●. there is no sorcery a The english translation being otherwise here seem●s to fa●●e. against jacob, nor soothsaying against Israel. This is a notable comfort to the people of God, that witches and sorcerers, do what they can, shall never be able to hurt them. It may be, that their bad practices may annoy men's bodies and goods, yet the Lord will turn all to a blessing upon his servants either in this life or the life to come. The second point is, that Christ went apart from his disciples, and ascended upward toward heaven in their sight. For the right understanding of this, sundry special points must be observed. The first, that the lifting up of his body was principally by the mighty power of his godhead, and partly by the supernatural property of a glorified body, which is to move as well upward as downward, without constraint or violence. The second, that Christ did go from earth to heaven really and actually, and not in appearance only. The third, that he went visibly in the sight of his disciples. The fourth, that he went locally, by changing his place and going from earth to heaven, so as he is no more on earth bodily, Ma●h. ●8. 20. as we are now on earth. It may be objected, that Christ made a promise that he would be with his Church to the end of the world. Answ. That promise is to be understood of the presence of his spirit, or godhead, not of the presence of his manhood. Again it may further be alleged, that if the godhead be on earth, then must the manhood be there also, because they are both united together. Answ. It is not true, that of two things conjoined, where the one is, there must the other be also. For the sun itself, and the sunbeams are both joined together, yet they are not both in all places together. For the body of the sun is only in the heavens, but the sunbeams are also upon the earth. The argument therefore follows not: Christ's manhood subsists in that person which is every where: ergo his manhood is every where. Vide Thom. contra Gent. li. ●. ●. 49. And the reason is, because the Son of God subsists not only in his divine nature, but also by it: whereas he doth not subsist at all by the manhood, but only in it: for he subsisted before all eternity, when the manhood was not. Nay rather because the manhood doth subsist by the person of the Son, therefore the person extends itself further than the manhood which is assumed and sustained by it; and hath his existing thence. For that very thing whereby any other thing either essentially or accidentally is, extends itself further than the thing whereby it is. As the human nature whereby Peter is a man, extends itself further than to Peter, namely to all other men: and the whiteness whereby the snow is white, extends itself further than to that snow which a man holds in his hand. The third point is, that in the ascension a cloud took Christ from the fight of his disciples. Act. 1.9. And whereas he caused a cloud to come between their sight and himself, it signified unto them that they must now be contented with that which they had seen, and not seek to know further what became of him afterward: and the same thing is taught unto us also: we must content ourselves with that which God hath revealed in his word, and seek no further specially in things which concern God. For the like end in the giving of the law in Sinai, Exod. 19.9. God appeared in a cloud: and when he did manifest his glory in the temple which Solomon made, a thick cloud filled the same. The fourth point to be considered, Luk. 24.50. Act. 1.9. is concerning the witnesses of his ascension, which were his own disciples in the mount of Olives at Bethanie, and none but they. Now it may be demanded, why he would not have all the whole nation of the jews to see him ascend, that so they might know that he was risen again, and believe in him. Answ. The reason may be this: it was his good pleasure that the points of faith and religion, whereof this article is one, should rather be learned by hearing, then by seeing. Indeed Christ's own disciples were taught the same by sight, that they might the better teach others which should not see: whereas now the ordinary means to come by faith, is hearing. The uses to be made of Christ's ascension, are of two sorts: some are comforts to God's Church and people, and some are duties. The comforts are especially four. The first is this: Christ jesus did ascend up into heaven, to lead captivity captive; Eph. 4.8. a most worthy benefit. By captivity is meant, first sin and Satan, which did and do lead men captive into perdition: secondly death and the grave, which held him captive and in bondage for the space of three days. And he leads them all captive two ways: first in himself, in that he began his triumph upon the cross, as I have showed, and continued the same till his very ascension: secondly in all his members, because by his mighty power being now ascended, he doth subdue and weaken the power of sin and Satan; which he manifesteth every day by killing the corruption of their natures, R●m. 16.20. and the rebellion of their flesh. But it may be demanded, how Christ doth lead his enemies captive, considering the devil reigns every where, and the world, and death, and hell. Answ. Christ's victory over his and our enemies hath five degrees. First, it is ordained by God, secondly it is foretold, thirdly it is wrought, fourthly it is applied, lastly it is accomplished. The ordaining of it was before all worlds: the foretelling of it was in all the ages of the old testament: the working of it was upon the cross, and afterward: the applying hath been since the beginning of the world more or less: and it is only in part in this life; that while Christ is in bruising of the head of Satan, he again may bruise his heel: the accomplishment shall not be before the last judgement. From this great benefit bestowed on God's Church, there are many duties to be learned. First here is an instruction for all ignorant persons and impenitent sinners, which abound among us in every place. Whosoever they be, that live in the blindness of their minds, and hardness of their hearts; they must know this, that they are captives and bondslaves of sin and Satan, of hell, death, and condemnation: and let no man flatter himself of what state or degree soever he be (for it is God's truth) if he have not repent of all his sins, he as yet is no better than a servant or vassal, yea a very drudge of the devil. Now then, what wilt thou do in this case? The best thing is, to lay to thy heart this benefit of Christ. He is ascended up to heaven to lead captive and to vanquish the devil and all his angels, under whom thou liest bound, and that not only in himself, but in his members. Now than if thou wilt become a true member of Christ, he will free thee from this bondage. Therefore take heed how thou continuest longer in thy old sins, and in thy gross ignorance: & seeing Christ hath made a way to liberty, let us seek to come out of this spiritual bondage: he is ascended for this end and purpose to free us from it; therefore if we refuse this benefit, our state will be the more damnable. A man lies bound hand and foot in a dark dungeon, and the keeper comes and sets open the prison door, and takes off his bolts, and bids him come out; if he refuse and say that he is well: may it not be thought that he is a mad man, and will any be sorry for his case? No surely. Well, this is the state of all impenitent sinners. They lie fast fettered and bound under the power of sin and Satan, and Christ it is who is ascended into heaven to unloose them of this bondage: he hath set open the prison door, and hath unlocked our fetters: if we refuse to come out, and lie still in our sins, there remaineth nothing for us but everlasting thraldom. Let us therefore in the fear of God, if we have a care of our own souls, receive and embrace this benefit which redounds unto us by Christ's ascension. Secondly, in that Christ is ascended to heaven to lead captive sin and Satan, here is a good consolation for all those that are afflicted in conscience for their sins. There is no man in this case but he hath great cause to fear, yet must he not be discouraged. For Christ by his ascension like a noble captain hath taken sin and Satan prisoners, and hath pinioned them fast, so as all the power they have, is in Christ's hand: and therefore for this cause although they are suffered to exercise and afflict us, yet by his grace they shall never be able to prevail against us. Therefore we may safely cast our care upon God, and not fear overmuch. Hence also we may learn a third duty. There is no man that knoweth what sin meaneth, and what the blood of Christ meaneth, but in regard of the corruption of his own nature, he will say with Paul that he is sold under sin, and in regard thereof will cry out with him also, O wretched man that I am, who shall deliver me from this body of death? yea it will make his heart to bleed within him. Now what shall he do in this case? surely let him remember the end of Christ's ascension, which is to vanquish and subdue the rebellion of his nature, and labour to feel the benefit thereof: and then he shall no doubt find that Christ will dissolve in him the works of the devil, and tread Satan under his feet. ●. joh. 3. ●. Rom. 16.20. And thus also those that feel in themselves the law of their members rebelling against the law of their mind, must come to Christ and he will help and sree them. The second benefit of Christ's ascension is, that he ascended up to heaven to bestow gifts upon his Church, as it is said in the place before mentioned, He ascended up an high, etc. he gave gifts unto men, that is, the gift of the knowledge of God's word, the gift of preaching, and prophecy, and all other gifts needful for the good of his Church. The consideration of this, that Christ who is the fountain of grace, and in whom are hid all the treasures of wisdom and knowledge, should be mindful of us and vouchsafe such special favour to his Church, must cause every one of us who have received any gift of God (as there is no man but he hath received his portion) to be humbled in his own eyes for the same. There is no cause why we should be proud of our gifts; seeing we have nothing, but that which we have received. For to this end Christ ascended, to give gifts unto men, and therefore our gifts whatsoever they be, are not our own, but we had them from Christ; and we are stewards of them a while, for the good of others. The more the Lord giveth to a man, the more he requireth at his hands; and as for such as having good gifts abuse the same, their sin is the more grievous, and their danger the greater. Men of great gifts unless they use them aright with humbled hearts, shall want God's blessing upon them. For he giveth grace to the humble. The high hills after much tillage are often barren, whereas the low valleys, by the streams of waters passing through them, are very fruitful: and the gifts of God joined with a swelling heart are fruitless; but joined with love and the grace of humility, they edify. Secondly, if Christ ascend up to heaven to give gifts unto men; here we may see how many a man and woman in these our days are overseen, in that they plead ignorance, and say that they hope God will have them excused for it, seeing they are not learned; they have dull wits, and it is not possible to teach them now, they are past learning; and hereupon they presume they may live in gross ignorance, as blind almost in religion as when they were first borne. But mark, I pray you, who it is that is ascended up to heaven, namely Christ jesus our Lord, who made thee of nothing. Now was he able to give thee a being, when thou was not, and is he not likewise able to put knowledge into thy soul, if so be thou wilt use the means which he hath appointed? and the rather, seeing he is ascended for that end: but if thou wilt not use the means to come to knowledge, thy case is desperate, and thou art the cause of thine own condemnation, and thou bringest confusion upon thine own head. Therefore let ignorant men labour for knowledge of God's word. Ignorance shall excuse none: it will not stand for payment at the day of judgement. Christ is ascended to this end to teach the ignorant, to give knowledge and wisdom unto the simple, & to give gifts of prophecy unto his ministers, that they may teach his people. Therefore, I say again, let such as be ignorant use the means diligently, and God will give the blessing. Thirdly, whereas it is thought to be a thing not possible, to furnish a whole Church with preaching ministers, it seems to be otherwise. For wherefore did Christ ascend to heaven? was it not to give gifts unto his Church? what, is Christ's hand now shortened? undoubtedly we may resolve ourselves, that Christ bestowed gifts sufficient upon men in the Church: but it is for our sins that they are not employed. The fountains of learning the Universities, though they are not dammed up, yet they stream not abroad as they might. Many there be in them endued with worthy gifts for the building of the Church, but the covetousness of men hindereth the comfortable entrance which otherwise might be. Lastly, seeing Christ ascended to give gifts needful for his Church, as the gift of teaching, the gift of prophecy, the gift of tongues, of wisdom, and knowledge, the duty of every man is, especially of those which live in the schools of learning, to labour by all means to increase, cherish, and preserve their gifts, and as Paul exhorteth Timothy, 2. Ti●. ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to stir up the gift of God, that is, as men preserve the fire by blowing it, so by our diligence we must kindle and revive the gifts and graces of God bestowed on us. Christ hath done his part, and there is nothing required but our pains and fidelity. The third benefit that comes by Christ's ascension is, that he ascended to prepare a place for all that should believe in him: In my father's house (saith Christ) are many dwelling places, if it were not so, I would have told you. I go to prepare a place for you. joh. 14.2. For by the sin of Adam our entrance into heaven was taken away. Gen. ●. ●4. If Adam by his fall did exclude himself from the earthly paradise, then how much more did he exclude himself from heaven? And therefore all mankind sinning in him, was likewise deprived of heaven. The people of Israel being in woe and misery, cried out that they had sinned, and therefore the Lord had covered himself with a cloud, that their prayers could not pass through. Lam. 3.44. And Esai saith, that our sins are a wall betwixt God and us. And S. john, that no unclean thing must enter into the heavenly jerusalem. Rev. 22. ●●. Now seeing we have shut ourselves out of heaven by our sins, it was requisite that Christ jesus our Saviour should go before us to prepare a place, and to make ready a way for us. For he is king over all, he hath the keys of heaven, he openeth and no man shutteth: & therefore it is in his power to l●t us in, though we have shut ourselves out. But some may say, if this be the end of his ascension to prepare a place in heaven; then belike such as died before the coming of Christ were not in heaven. Ans. As there are two degrees of glory, one incomplete and the other complete or perfect, (for the faithful departed are in glory but in part, and there remaineth fullness of glory for them at the day of judgement, when soul and body shall be both glorified together:) so answerably there are two degrees of preparation of places in heaven. The places of glory were in part prepared for the faithful from the beginning of the world, but the full preparation is made by Christ's ascension. And of this last preparation is the place of john to be understood. The use of this doctrine is very profitable. First it overthroweth the fond doctrine of the church of Rome, which teacheth that Christ by his death did merit our justification, and that we being once justified do further merit salvation, and purchase for ourselves a place in heaven. But this is as it were to make a partition between Christ and us in the work of our redemption, whereas in truth not only the beginning and continuance of our salvation, but also the accomplishment thereof in our vocation, justification, sanctification, glorification, is wholly and only to be ascribed to the mere merit of Christ: and therefore having redeemed us on earth, he also ascends to prepare a place in heaven for us. Secondly, this serveth to condemn the fearful, lamentable, and desperate security of these our days. Great is the love of Christ in that he was content to suffer the pangs of hell to bring us out of hell: and withal to go to heaven to prepare a place for us there: and yet who is it that careth for this place, or maketh any account thereof? who forsaketh this world, & seeks unto Christ for it? And further, lest any man should say, alas, I know not the way: therefore Christ before he ascended, made a new & living way with his own blood, as the Apostle speaketh. And to take away all excuses from men, he hath set marks and bounds in this way, and hath placed guides in it, namely his ministers, to show all the passengers a strait and ready course into the kingdom of heaven. And though Christ have done all this for us, yet the blindness and security of men is such, that none almost walketh in this way, nor careth to come into this mansion place; but in stead of this, they walk in by ways, according to the lusts of their own flesh. When they are commanded to go eastward to jerusalem, they turn westward an other way: when they are commanded to go on forward to heaven, they turn again backward, and go strait to hell. Men run on all the days of their lives in the broad way that leadeth to destruction, and never so much as once make inquiry for a resting place in heaven; but when the hour of death cometh, than they call for the guide; whereas all their lives before, they have run out of the way many thousand miles: but then, alas, it is too late, unless it be the unspeakable mercy of God. For they have wandered so far astray, that in so short a space they cannot be able to come into the right way again. Yet generally this is the state of most among us, whose security is so much the more grievous and fearful, because Christ hath done all that heart can wish. There is nothing else required, but only that by his grace we should walk in the way. There was never any that knew the state of the people in these days, but he will grant, that this is most true which I say. Besides, as by this, we are brought to a sight of the desperate security of this age: so we may further learn our own duties. Is Christ gone to heaven before hand to prepare a place for thee, then practise that which Paul teacheth: Phil. 3.10. Have thy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. conversation in heaven. The words which he useth are very significant, and the meaning of them is: Ye are free-denizens of the city of God, and therefore as freemen in God's house, let all your cares and studies, all your affairs and doings be in heaven. In the world if a man make purchase of an house, his heart is always there: there he pulls down and builds again: there he makes him orchards & gardens: there he means to live and die. Christ jesus hath bought the kingdom of heaven for us (the most blessed purchase that ever was) and hath paid the dearest price for it that ever was paid, even his own precious blood: and in this city he hath prepared for us a dwelling place, and made us free-denizens of it: therefore all our joy, and all our affairs ought to be there. It will be said, how shall a man upon earth have his conversation in heaven. Ans. We must converse in heaven, not in body but in heart: and therefore, though our bodies be on earth, yet our hearts, joy, and comfort, and all our meditation must be in heaven. Thus must we behave ourselves, like good freemen in God's house. It must be far from us, to have our joy and our hearts set on the things of this world. Thirdly, the consideration of this; that Christ jesus hath prepared a place for us in heaven, & also hath trained the way with his own blood, must make every one of us to strive to enter in at the strait gate, Luk. 13.24. as our Saviour Christ counseleth us: and that as wrestlers do, which strive for life and death. Within this gate is a dwelling place of happiness ready for us. If a man were assured that there were made for him a great purchase in Spain or Turkey, so as if he would but come thither, he might enjoy it; would he not adventure the dangers of the sea, and of his enemies also, if need were, that he might come to his own? Well, behold Christ jesus hath made a purchase for us in heaven, & there is nothing required of us, but that we will come & enjoy it. Why then should men refuse any pains, or fear in the way? nay we must strive to get in. It may be, we shall be pinched in the entrance, for the gate is both straight and low, and we must be feign to leave our wealth behind us, and the pleasures of this life; & enter we must, though we should be constrained to leave our flesh behind us. For the purchase that is made is worth ten thousand worlds. And beside, if we lose it by fainting in the way, our purchase shall be the blackness of darkness for ever with the devil and all his angels: who therefore would not strive, though he lost his life in the gate? The urging of this point is needful in these days. There is striving enough for worldly preferment, but a man almost may go alone in the strait way that leadeth to heaven, he shall have none to bear him company. And where are they that strive to enter in? where is the violence offered to the kingdom of heaven? where be the violent which should take it to themselves as in the days of john Baptist. Fourthly, if Christ have prepared a place for us in heaven, than we are in this world as pilgrims and strangers, and therefore must learn the counsel of Saint Peter: As strangers and pilstrimes abstain from fleshly lusts, which fight against the soul. He that doth esteem himself as pilgrim, is not to entangle himself with the affairs of this world, nor put in practise the behaviour thereof, but to behave himself as a freeman of heaven, as strangers use to live in foreign countries, according to the fashion of their own. And therefore in thought, word, and deed, in life and conversation, he must so carry himself, as thereby he may appear to all the world of what country he is. An ancient divine speaking of such as had curled and embroidered hair, Tertul. li●. de habit mul. biddeth them consider, whether they must go to heaven with such hair or no: and whereas they adorned themselves with winckles made of other women's hair, he asks them whether it may not be the hair of a damned person or no. If it may be, he further demandeth how it may beseem them to wear it which profess themselves to be the sons and daughters of God. The like may be said of all other sins: they that be of God's house must behave themselves as freemen there. And when God hath made us free, it doth not beseem us to make ourselves bondmen of sin and Satan and of this world. Fifthly, seeing Christ went to heaven to prepare a place for all that believe in him, here is a good duty for parents. Many of them are very careful to prefer their children to great places and noble men's houses, and they are not to be blamed therefore: but if they would indeed be good parents to their children, they should first endeavour themselves to get rooms for them in heaven: they that do this, are good parents indeed. Some will say, how shall we get this preferment for them? Ans. God hath two houses, his Church, and the kingdom of heaven. The church is his house of grace, heaven is his house of glory. Now if thou wouldst bring thy child to a place in the house of glory, than thou art first of all to get him a place in the house of grace: bringing him up so in the fear of God, that both in life and conversation he may show himself to be a member of the Church: and then assure thyself, that after this life, he shall be removed to the second house of God, which is the house of glory, and there be freeman for ever in the kingdom of heaven. And if thou shalt thus provide for thy child, thou shalt not leave him as an orphan when thou diest, but he shall have God for his father and Christ for his brother, and the holy Ghost his comforter. And therefore first of all and above all, remember to make thy child a member of God's Church. Let the example of David excite all parents hereunto: Ps●l. 8.3.10. I had rather (saith he) be a door keeper in the hou●e of God, then to dwell in the tabernacles of wickedness. For a day in thy courts is better than a thousand ●lse where. Lastly, hence we may find remed●e against the tediousness of sickness and fear of death. Thou which fearest death, remember that Christ is gone to heaven to prepare a place for thy body, where it must be glorified and live for ever with the blessed Trinity and all the Saints and angels, though for a while it lie dead and rot in the grave. Remember this also, thou which continuest in any lingering sickness, Christ jesus hath prepared a place for thee, wherein thou shalt rest in joy and bliss without all pain or faintness. The fourth benefit is, that Christ ascended up to heaven to send the comforter unto his Church. This was a special end of his ascension, as appears by Christ's own words: joh. 16.7. It is (saith he) expedient that I go away, for if I go not; the Comforter will not come, but if I depart I will send him unto you. And again; Io●. 14.16. I will pray unto the Father, and he shall give you another comforter, which shall abide with you for ever, even the spirit of truth. But some will say, how can Christ send his spirit unto his Church, for the person sending and the person sent are unequal; whereas all three persons in trinity are equal, none greater or lesser than another, none inferior or superior to other. Ans. It is true indeed: but we must know, that the action of sending in the Trinity makes not the persons unequal, but only shows a distinction and order among equals. The father sends the son, the father and the son both send the Holy Ghost: yet the father is not above the son, neither the father or the son above the holy Ghost, but all are equal in degree, though in regard of order one is before another: and it standeth with reason. For two men that are equal in degree, may upon mutual consent one send another. But it may be further demanded, how the holy Ghost can be sent which is every where? Ans. The Holy Ghost indeed is every where, therefore he is sent not so much in regard of the presence of his essence or substance, as of his operation whereby he reneweth & guideth the members of Christ. Now then, this being so, here first we have occasion to consider the misery of the world. When a man is troubled in his mind (as no ungodly man, but sometime he feeleth the terror of conscience for his sins) than he labours to remove it by merry company and pleasant books, whereas Christ at his ascension sent his holy spirit to be the comforter of his Church: and therefore when we are troubled in conscience for our sins, we should not seek ease by such slender means, but rather seek for the help and comfort of the holy ghost, and labour to have our sins washed away and our hearts purified and cleansed by the blood of Christ. As for wine and mirth and such like means of comfort, neither at the day of death, nor at the day of judgement shall they stand us in stead, or be able to comfort us. Again, when crosses and calamities fall, the counsel of the minister is not sought for, but the help of such as are called cunning men and cunning women is, that is, of charmers, enchanters, and figure-casters: a bad practice. Christ at his ascension sent his holy spirit unto his Church and people, to be their guide and comforter in their calamities and miseries: and therefore when any man is in distress, he should have recourse to the right means of comfort, namely the word and Sacraments, and there he should find the assistance of the holy Ghost. Thus the prophet Isai informeth the jews: when they shall say unto you: inquire at them which have a spirit of divination, and at the soothsayers which whisper and murmur: Esa. 8.19. Should not a people inquire at their God from the living to the dead? to the law and to the testimony. Rebecca, Gen. 25.22. when the two twins strove in her womb, what did she? the text saith, she sent to ask the Lord. Yet commonly the men of these days leave God & seek to the instruments of the devil. To go yet further, god useth for sundry causes most of all to afflict his dearest children. judgement, saith Peter, 2 Pet. 4.17. Luk. 13.16. begins at God's house. S. Luke saith, that a certain woman was bound of Satan eighteen years, but what was she? a daughter of Abraham, that is, a child of God. When the like condition shall befall any of us, let us remember the end why Christ ascended up to heaven: and pray unto God that he will give us his spirit, that thereby we may be eased and delivered, or else enabled to persevere & continue in patience: and this is the true way and means to lighten & ease the burden of all afflictions. And for this cause Paul prayeth that the Colossians might be strengthened with all might, through his glorious power unto all patience and long suffering with joyfulness. Col. 1.10. For to whomsoever God giveth grace to believe, to them also he gives power to suffer affliction by the inward work of his spirit. Secondly, if Christ have sent unto his church the holy spirit to be our comforter, our duty is, to prepare our bodies and souls to be fit temples and houses for so worthy a guest. If a man were certified that a prince would come to his house, he would dress it up and have all things in as good order as might be: and shall not we much more endeavour to purify and cleanse our souls and bodies from all sin, that they may be fit temples for the entertainment of the Holy Ghost whom Christ jesus hath sent to be our comforter. The Shunamite was careful to entertain the man of God Elisha, for she said to her husband, ●. King. 4.10. Let us make him a little chamber, I pray thee, with walls, and let us set him there a bed and a stool, a table and a candlestick. Now how much more careful aught we to be to entertain God himself, who is content to come and dwell with us: and therefore we must adorn our bodies and souls with grace, that he may lodge, and sup, and dine with us, as he hath promised; but on the contrary, if we defile our bodies with sin, we banish the Holy Ghost out of our hearts, and invite the devil to come and dwell with us. For the more a man defileth his body, the fitter and cleaner it is for him. And to conclude this point, let us remember that saying, which is used of some, that Christ when he went hence gave us his pawn, namely his spirit, to assure us, that he would come to us again, and also he took with him our pawn, Tertul. namely his flesh, to assure us further, that we should ascend up to him. Thus much for the benefits of Christ's ascension: Now follow the duties whereunto we are moved, and they are two. First, we must be here admonished, to renounce the ubiquity and the error of the real and essential presence of the body of Christ in the Sacrament of the Lords supper; as flatly oppugning this article of Christ's ascension into heaven. For it is flat against the nature of a true body to subsist in many places at once. Secondly, as the Apostles than did, when they saw Christ ascending up into heaven, so must we do also: while he was present with them, they gave him honour, but when they saw him ascending, they adored him with far greater reverence: Luk. 34.52. and so must we now for the same cause bow the knees of our hearts unto him. Thus much of the second degree of the exaltation of Christ. Now follows the third in these words: And sitteth at the right hand of God the father almighty. In the handling whereof, we are first to show the meaning of the words: secondly the comforts and benefits that redound to God's Church: thirdly, the duties that we are moved unto. For the meaning of the words: if we speak properly, God hath neither right hand nor left, neither can he be said to sit or stand; for God is not a body but a spirit: the words therefore contain a borrowed speech from earthly kings and potentates, whose manner and custom hath been to place such persons at their right hands, whom they purposed to advance to any special office or dignity. So, King Solomon when his mother came to speak with him, ● King. 2.19. rose up from his throne, and met het, & caused a seat to be set at his own right hand, and set her upon it, in token, no doubt, of honour which he gave unto her. To the same purpose David saith, Psal. 45.9. Upon thy right hand did stand the Queen in a vesture of gold. And the sons of Zebedeus made suit to Christ, Math. 20. that one of them might sit at his right hand, and the other at his left in his kingdom. Now their request was to have the two special and principal dignities of his kingdom. Thus we see it is manifest, that the sitting at the right hand of an earthly prince signifieth advancement into authority and honour: and therefore the same phrase of speech applied to Christ signifieth two things. First, his full and manifest exaltation in dignity, honour, and glory: and in this sense it is said, Phil. 2. ●● that to him is given a name that is above all names, that at the name of jesus every knee shall bow. Secondly it signifieth his full and manifest exaltation into the authority and government of his kingdom, which spreadeth itself over heaven and earth: So David saith, The Lord said unto my Lord, Psal. 110. 1● Sat thou at my right hand until I make thine enemies thy footstool. Which place being alleged by S. Paul repeating the words but changing the phrase, is thus set down: 1. Cor. 15. 2● He shall reign till he have put all his enemies under his feet. And to speak in brief, the scope of the words is to show, that Christ God and man after his ascension is advanced to such an estate in which he hath fullness of glory, power, majesty, and authority in the presence of his father and all the Saints and holy angels. Furthermore in the words three circumstances must be observed. The first is the place where Christ is thus advanced, noted in the former article, he ascended into heaven, and sits (namely in heaven) at the right hand of God. The place then where Christ jesus in both his natures, as he is God and also man, doth rule in full glory, power, and majesty; is heaven itself. To which effect Paul saith, Eph. 1.20. God raised Christ from the dead, and put him at his right hand in the heavenly places. And in the Epistle to the Hebrews it is said, Heb. 1.3. He sitteth at the right hand of the majesty in highest places. This ●oint well considered, serves to discover the oversight of sundry Divines, which hold and teach, that to sit at the right hand of God, is to be every where in all places, and not in heaven only, that they might hereby lay a foundation for the ubiquity of Christ's manhood: which nevertheless the heavens must contain till the time that all things be restored. The second circumstance, is the time when Christ began to sit at the right hand of God the father, which is to be gathered by the order of the articles. For first Christ died and was buried, than he rose again and ascended into heaven, and after his ascension he is said to sit at the right hand of his father. This order is also noted unto us by S. Paul: Rom. 8.24. Who shall condemn (saith he) it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God. And S. Mark saith, when Christ was risen again he appeared to his disciples, Mark. 16.19. and after he had spoken unto them he was received into heaven, and sat at the right hand of God. But it may be demanded how this can stand with truth, that Christ should not begin to sit at the right hand of his father before the ascension, considering he is one God with the father, and therefore an absolute and sovereign King from all eternity. Answ. As Christ is God or the Word of the father, he is coequal and coeternal with him in the regiment of his kingdom: and hath neither beginning, middle, or ending thereof; yet as Christ is God incarnate, and in one person God-man or Man-god, he began after his ascension and not before, to sit at the right hand of his father: & as S. Peter saith, Act. 2.36. was made Lord; partly because as he was God, he did then manifest himself to be that which indeed he was before, namely God and Lord of heaven and earth: and partly, because as he was man, he received dominion or Lordship from the father, which he had not before; & thereby was even in his manhood exalted to be king of heaven and earth: and in this sense Christ saith of himself, Mat. ●8. 19. All power is given to me in heaven and earth. The third circumstance is concerning the person, at whose right hand Christ sits, noted in the words of the article of God the father Almighty; whereby is signified, that he receives all the honour, power, & glory of his kingdom from his father: as he, that is set at the right hand of a prince, receives the honour & authority which he hath, from the prince. Now if it be alleged, that by this means Christ shall be inferior to his father, because he which receiveth honour of another is inferior to him of whom he receiveth it: the answer is, that in Christ we must consider his person and his office: in respect of his person as he is the eternal son of God he is equal to the father, and is not here said to sit at his right hand: yet in respect of the office which he bears, namely as he is mediator, and as he is man, he is inferior to the father, and receives his kingdom from him. As he is God, he is our king and head, and hath no head more than the father: as he is mediator, he is also our head, yet so as he is under the father as being his head. 1. Cor. 11.3. And we must not think it strange that one and the same thing should be both equal and inferior to another, divers respects considered. Now in that Christ's placing at the right hand of his father argues inferiority between the father & him, hence we learn that they are deceived which from this article gather, that in the glorification of Christ there is a transfusion of the proprieties of the godhead, as omnipotency, omniscience, omnipresence, etc. into his manhood. For this is to abolish all inferiority and to make an equality between the creature and the creator. And whereas again the word Almighty is repeated, it is done upon special reason: because Christ's sitting at the right hand of God doth presuppose omnipotency. For in vain were all power in heaven and earth given to him, unless he were omnipotent as the father to execute the same. And therefore the song of the Elders was on this manner, Worthy is the Lamb that was killed to receive power and riches, R●v. 5.12. and wisdom, and strength, and honour, and glory, and praise. The benefits which redound unto us by Christ's sitting at the right hand of God are two, one concerns his priesthood, the other his kingly office. The benefit rising from his priesthood is his Intercession for us: for this is one of the ends why Christ is now exalted in glory, and sits at the right hand of his father; namely to make request in the behalf of all that come unto him, as Paul saith, Rome 8. 3●. Christ is risen again, and sitteth at the right hand of God, and maketh request for us. Now that we may rightly understand what his intercession is, we are to consider these points. First to whom it is made: secondly, in what manner: thirdly, whether it be made by Christ alone or no: fourthly, what be the fruits and benefits thereof: five, the duties whereunto we are moved thereby. For the first, Intercession is, to make suit, request, or entreaty in some one's behalf to another: and this is done by Christ for us unto God, 1. Tim. 2.5. as Paul saith, there is one God, and one mediator between God and man, which is the man Christ jesus. Here at the very first ariseth a difficulty: for in every intercession there be three parties: the person offended; the person offending; the intercessor, distinct from them both. Now if Christ the son of God, make intercession to God for man, than he maketh intercession to himself, because he is true God, which cannot be: how then shall Christ be mediator? Ans. This point hath so troubled the Church of Rome, that for the resolving of it, they have devised an error, avouching that Christ is mediator only as he is man, not as he is God, which is untrue. For as both natures do concur in the work of satisfaction, so likewise they do both concur in the work of intercession: and therefore a more meet and convenient answer is this: Christ jesus God-man in both natures, is directly our mediator to the first person the father, as S. john saith, 1. joh. 2.1. If any man sin, we have an advocate with the father, jesus Christ the just. And thus we have three persons in the work of intercession really distinguished. The party offended is God the Father; the party offending is man: & thirdly the intercessor distinct from them both is Christ the second person in Trinity. For howsoever in Godhead he & the Father be one, yet in person they are really distinguished, and he is as it were in the middle between the father and us: for the father is God and not man: we that believe in Christ are men not God: Christ himself both man and God. It may be further replied that this answer will not stand, because not only the father is offended, but also the son and the holy Ghost: and therefore there must be a mediator to them also. Answer. The intercession of Christ is directed to the father the first person immediately: now the Father, the Son, and the holy Ghost have all one indivisible essence, and by consequent one and the same will: whereupon the father being appeased by Christ's intercession, the Son and the Holy Ghost are also appeased with him and in him. Thus then intercession is made to the whole trinity, but yet immediately and directly to the first person and in him to the rest. The second point to be considered, is the manner of his intercession unto his father. We must not imagine, that Christ now in heaven kneels down on his knees, and utters words, and puts up a supplication for all the faithful to God the father; for that is not beseeming the majesty of him that sits at the right hand of God. But the manner of his intercession is thus to be conceived. When one is to speak to an earthly prince in the behalf of another; first of all he must come into the presence of the king, and secondly make his request: and both these, Christ performeth for us unto God. For the first, after his ascension he entered into heaven, where he did present unto his father, first of all his own person in two natures, and secondly the invaluable merits of his death and passion, in which he was well pleased. And we must further understand, that as on the cross he stood in our room, so in heaven he now appears as a public person in our stead, representing all the elect that shall believe in him, as the holy Ghost saith, Heb. 9.24. Christ jesus ascended up into heaven to appear in the sight of God for us. And for the second, Christ makes request for us; in that he willeth according to both his natures, and desireth as he is man, that the father would accept his satisfaction in the behalf of all that are given unto him. And that he makes request on this manner I prove it thus. Look what was his request in our behalf when he was here upon earth, the same for substance it continues still in heaven: but here on earth the substance of his request was that he willed and desired that his father would be well pleased with us for his merits, as appears by his prayer in S. john, Father, Cap. 17. 24. I will that those which thou hast given me be with me even where I am, that they may behold my glory which thou hast given me: for thou lovedst me before the foundation of the world. Therefore he still continues to make request for us by willing and desiring that his father would accept his merits in our behalf. If it be alleged that Christ in this solemn prayer used speech and prostration of his body, the answer is, that these actions were no essential parts of his prayer. The prostrating of his body served only as a token of submission to God, as Christ was a creature: and the speech which he used, served only to utter and express his request. Furthermore, a difference here must be marked between Christ's passion and his intercession. The passion serves for the working and causing of a satisfaction to God's justice for us; and it is, as it were, the tempering of the plaster: the intercession goes further: for it applies the satisfaction made, and lays the salve to the very sore. And therefore Christ makes request not only for the elect generally, but for particular men, as Paul, james, john, and that particularly, as he testifieth of himself, saying, I have prayed for thee Peter, that thy faith fail not. If any shall say, that Christ's willing and desiring of a thing can not be a request or intercession, the answer is, that in virtue and efficacy it cou●teruailes all the prayers in the word. For whatsoever Christ willeth, the same also the father being well pleased with him, willeth; and therefore whatsoever Christ as a mediator willeth for us at the hands of his father, in effect or substance is a request or prayer. The third point is, that Christ alone and none with him makes intercession for us. And this I prove by induction of particulars. First of all this office appertains not to the angels: They are indeed ministering spirits for the good of Gods chosen: they rejoice when a sinner is converted; and when he dieth, they are ready to carry his soul into Abraham's bosom: and God otherwhiles useth them as messengers to reveal his will: Luk. ●. ●3. thus the Angel Gabriel brings a message to Zacharie the priest, that God had heard his prayer: but it is not once said in all the scriptures, that they make intercession to God for us. As for the Saints departed, they can not make intercession for us, because they know not our particular estates here on earth, neither can they hear our requests. And therefore if we should pray to them to pray for us, we should substitute them into the room of God, because we ascribe that to them which is proper to him, namely, the searching of the heart, and the knowledge of all things done upon earth; though withal we should say, that they do this not by themselves but of God. As for the faithful here on earth indeed they have warrant yea commandment to pray one for another: yet can they not make intercession for us. For first, he that makes intercession must bring something of his own that may be of value and price with God to procure the grant of his request: secondly, he must do it in his own name: but the faithful on earth make request to God one for another not in their own names, nor for their own merits, but in the name and for the merits of Christ. It is a prerogative belonging to Christ alone to make a request in his own name, and for his own merits, we therefore conclude that the work of intercession is the sole work of Christ God and man not belonging to any creature beside in heaven or in earth. And whereas the Papists can not content themselves with his intercession alone, as being most sufficient: it argues plainly, that they doubt either of his power or of his will: whereupon their prayers turn to sin. jam. 1.6. The fruits and benefits of Christ's intercession are these. First by means of it we are assured, that those which are repentant sinners shall stand and appear righteous before God for ever: at what time soever Christ, being now in heaven, and there presenting himself and his merits before his father, shows himself desirous and willing, and they whosoever they are being sinners, should be accepted of God for the same, even then immediately at that very instant this his will is done, and they are accepted as righteous before god indeed. When a man looks upon things directly through the air, they appear in their proper forms and colours as they are: but if they be looked upon through a green glass, they all appear green: so likewise if God behold us as we are in ourselves, we appear as vile and damnable sinners: but if he look upon us as we are presented before his throne in heaven, in the person of our Mediator Christ jesus, willing that we should be approved for his merits: then we appear without all spot and wrinkle before him. And this is the use Paul makes hereof: Rom. ●. ●●. It is God (saith he) that justifieth: and the reason is rendered: For it is Christ that is dead, yea or rather which is risen again, who is also at the right hand of God, and makes request for us. Secondly Christ's intercession serves to preserve all repentant sinners in the estate of grace: that being once justified and sanctified, they may so continue to the end. For when any servant of God is overtaken by the corruption of his own nature, and falls into any particular sin, than Christ's intercession is made as a blessed hand to apply the salve of his death to that particular sore. For he continually appears before God, and shows himself to be willing that God the father should accept his one only sacrifice for the daily and particular sins of this or that particular man: and this is done, that a man being justified before God may not fall away quite from grace, but for every particular sin may be humbled and receive pardon. If this were not so, our estate should be most miserable, considering that for every sin committed by us after our repentance, we deserve to be cast out of the favour of God. Thirdly Christ's intercession serveth to make our good works acceptable to God. For even in the best works that a man can do, there are two wants. First they are good only in part: secondly they are mingled with sin. For as a man is partly spirit or grace and partly flesh: so are his works partly gracious and partly fleshly. And because grace is only begun in this life, therefore all the works of grace in this life are sinful and imperfect. Now by Christ's intercession his satisfaction is applied to our persons, and by consequent the defect of our works is covered and removed, and they are approved of God the father. Rev. 8.3. In a vision Saint john saw an angel, standing before the altar with a golden censer full of sweet odours to offer up with the prayers of the Saints upon the same. And this signifies, that Christ presents our works before the throne of God, and by his intercession sanctifies them, that they may be acceptable to God. And therefore we must remember that when we do any thing that is accepted of God, it is not for our sakes, but by reason of the value and vigour of Christ his merit. Fourthly the intercession of Christ made in heaven, breedeth and causeth in the hearts of men upon earth that believe another intercession of the spirit, as Paul saith, Rom. 8.26. He giveth us his spirit, which helpeth our infirmities and maketh request for us with sighs which can not be expressed, but he which searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the Saints according to the will of God. Now the spirit is said to make request, in that it stirs and moves every contrite heart to pray with sighs and groans unspeakable to God for things needful: and this grace is a fruit derived from the intercession of Christ in heaven by the operation of the spirit. For as the Sun though the body of it abide in the heavens, yet the beams of it descend to us that are on earth. So the intercession of Christ made in heaven is tied as it were to his person alone, yet the groans and desires of the touched heart, as the beams thereof are here on earth among the faithful. And therefore if we desire to know whether Christ make intercession for us or no, we need not to ascend up into the heavens to learn the truth: but we must descend into our own hearts and look whether Christ have given us his spirit, which makes us cry unto God & make request to him with groans & sighs that can not be expressed: and if we find this in our hearts, it is an evident and infallible sign that Christ continually makes intercession for us in heaven. He that would know whether the Sun shine in the firmament, must not climb up into the clouds to look, but search for the beams thereof upon the earth: which when he sees, he may conclude, that the sun shines in the firmament. And if we would know whether Christ in heaven makes intercession for us, let us ransack our own consciences, and there make search whether we feel the spirit of Christ crying in us, Abba, Father. As for those that never feel this work of God's spirit in them, their case is miserable, whatsoever they be. For Christ as yet makes no intercession for them, considering these two always go together; his intercession in heaven, and the work of his spirit in the hearts of men, moving them to bewail their own sins with sighs and groans that cannot be expressed, and to cry and to pray unto God for grace: and therefore all such, whether they be young or old, that never could pray but mumble up a few words for fashions sake, can not assure themselves to have any part in Christ's intercession in heaven. The duties to be learned hence are these. First, whereas Christ makes intercession for us, it teacheth all men to be most careful to love and like this blessed Mediator, and to be ready and willing to become his servants and disciples, and that not for form and fashion sake only, but in all truth and sincerity of heart. For he ascended to heaven, and there sits at the right hand of his father to make request for us, that we might be delivered from hell and come to eternal life. Wicked Haman procured letters from king Ahashuerosh, for the destruction of all the jews, men, women, and children in his dominions: this done, Hester the Queen makes request to the king that her people might be saved, and the letters of Haman revoked; she obtains her request and freedom was given, and contrary letters of joyful deliverance were sent in post hast to all provinces where the jews were. Whereupon arose a wonderful joy and gladness among the jews, and it is said, Hest 8. 1●. that thereupon many of the people of the land became jews. Well now, behold a greater matter among us then this: for there is the handwriting of condemnation, the law; and therein the sentence of a double death, of body and soul, and Satan as wicked Haman accuseth us, and seeks by all means our condemnation: but yet behold not any earthly Hester, but Christ jesus the son of God is come down from heaven, and hath taken away this handwriting of condemnation, and canceled it upon the cross, and is now ascended into heaven, and there sits at the right hand of his father, and makes request for us: and in him his father is well pleased, and yieldeth to his request in our behalf. Now than what must we do in this case? Surely, look as the Persians became jews when they heard of their safety, so we in life and conversation must become Christians, turn to Christ, embrace his doctrine, and practise the same unfeignedly. And we must not content ourselves with a formal profession of religion, but search our own hearts, and fly unto Christ for the pardon of our sins, and that earnestly as for life and death as the thief doth at the bar, when the judge is giving sentence against him. When we shall thus humble ourselves, than Christ jesus that sit at the right hand of God will plead our cause, and be our attorney unto his father, and his father again will accept of his request in our behalf. Then shall we of Persians become jews, and of the children of this world become the sons of God. Secondly, when we pray to God, we must not do as the blind man doth, as it were, rush upon God in praying to him without consideration had to the Mediatonr between us and him, but we always must direct our prayers to God in the name of Christ, for he is advanced to power and glory in heaven, that he might be a fit patron for us who might prefer and present our prayers to God the father, joh. 16. 2●● that thereby they might be accepted and we might obtain our request. So likewise we must give thanks to God in the name of Christ: for in him and for his sake God doth bestow on us his blessings. Thus much of Christ's intercession: the other benefit which concerns Christ kingly office is, that he sits at the right hand of his father for the administration of that special kingdom which is committed to him. I say special, because he is our king not only by the right creation governing all things created together with the father and the holy Ghost, but also more specially by the right of redemption in respect of another kingdom, not of this world, but eternal and spiritual respecting the very conscience of man. In the administration whereof he hath absolute power to command and forbid, to condemn and absolve, and therefore hath the keys of heaven and hell to open and shut; which power no creature beside no not the angels in heaven, can have. For the better understanding of this which I say, we are to consider, first the dealing of Christ toward his own Church; secondly his dealing in respect of his enemies. And his dealing toward his own Church stands in four things. The first is the collecting or gathering of it: and this is a special end of his sitting at the right hand of his father. Christ said to his disciples, I have chosen you out of this world: and the same may truly be said of all the Elect, that Christ in his good time will gather them all to himself that they may be a peculiar people to God. And this action of his in collecting the Church, is nothing else but a translation of those whom he hath ordained to life everlasting out of the kingdom of darkness, in which they have served sin & Satan, into his own kingdom of grace, that they may be ruled & guided by him eternally. And this he doth two ways: first by the preaching of the word, for it is a powerful outward means, whereby he singleth and fort his own servants from the blind and wicked world, as Paul saith, Eph. 4.11. He gave some to be Apostles, and some Prophets, and some Evangelists, and some pastors and teachers, for the gathering together of Saints. And hence we learn two things. The first, that every minister of God's word, and every one that intendeth to take upon him that calling, must propound unto himself principally this end, to single out man from man, and gather out of this world such as belong to the Church of Christ: and as jeremy saith, jer. 15.19. to separate the precious from the vile. The second, that all those which will be good hearers of God's word, must show themselves so far forth conformable unto it, that it may gather them out of the world, and that it may work a change in them, and make them the servants of Christ: and if the preaching of the word do not work this good work in our hearts, than the end will be a separation from the presence of God. Christ when he came near jerusalem, and considered their rebellion whereby they refused to be gathered unto him, wept over it, and said, Math. 23.37. O jerusalem, jerusalem, thou which stonest the Prophets, and killest them that are sent unto thee, How often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and thou wouldst not. And by this he teacheth, that if the preaching of the word turn not us to Christ, it turns to our destruction. The other means of gathering the Church, and that the more principal is, the inward operation of the spirit, whereby the mind is enlightened, the heart is mollified, and the whole man is converted to God. And this ordinarily is joined with the ministery or preaching of the word, as appears by the example of Lydia. Saint Luke saith, Act 16. God opened her heart to be attentive to the doctrine of the Apostle. And by the example of Paul, when Christ saith, Saul, Saul, why persecutest thou me? at this very speech he is converted, and said, Act. 9.6. Who art thou, Lord: what wilt thou that I do? And this is manifest also by experience. There is nothing in the world more contrary to the nature of man, than the preaching of the word: for it is the wisdom of God, to which the flesh is enmity. Here than it may be demanded, how it can be in force to turn any man to God. Ans. The word preached is the sceptre of Christ's kingdom, which against the nature of man by the operation of the holy Ghost joined therewith, doth bend and bow the heart, will, and affections of man to the will of Christ. The second work of Christ is, after the Church is gathered, to guide it in the way to life everlasting. He is the shepherd of his Church, which guideth his flock in and out, and therefore Paul saith, Rom. 8.14. They that are Christ's, are guided by his spirit. And by Esai the Lord saith, those his servants which are turned from idolatry, he will guide in the way, Esa 30 21. and their ears shall hear a voice behind them, saying, This is the way, walk in it, when thou turnest to the right hand and to the left. Which voice is nothing else but the voice of the holy Ghost in the mouth of the ministers, directing them in the ways of God. The children of Israel were traveling from Egypt to the land of Canaan full forty years, whereas they might have gone the journey in forty days. Their way was through the wilderness of Arabia, their guides were a pillar of cloud by day, and a pillar of fire by night: the manner of their journey was this: when the pillars moved, they moved; when the pillars stood still, they stood still: and so long as the pillars either moved or stood still, they likewise moved or stood still. And by all this a further matter, namely the regiment of Christ over his Church, was signified. Every one of us are as passengers & travailers, not to any earthly Canaan, but to the heavenly jerusalem: and in this journey we are to pass through the wild and desert wilderness of this world: Isa. 4.5. our guide is Christ himself, figured by the pillar of fire and the cloud: because by his word and spirit he showeth us how far we may go in every action, and where we must stand, and he goes before us as our guide to life everlasting. The third work of Christ is, to exercise his Church unto spiritual obedience by manifold troubles, crosses, temptations, and afflictions in this world, as earthly kings use to train and exercise their subjects. 〈…〉 When our Saviour Christ was with his disciples in a ship, there arose a great tempest upon the sea, so as the ship was almost covered with waves; but he was asleep; and his disciples came & awoke him, saying, Save us master, we perish. Behold here a lively picture of the dealing of Christ with his servants in this life. His manner is to place them upon the sea of this world, and to raise up against the● bleak storms and flaes of contrary winds by their enemies, the flesh, the devil, the world. And further in the midst of all these dangers he for his own part maketh as though he lay asleep for a time, that he may the better make trial of their patience, faith, and obedience. And the ends for which he useth this spiritual exercise are these. The first to make all his subjects to humble themselves, and as it were to go crooked and buckle under their offences committed against his majesty in times past. Thus job after the Lord had long afflicted him, and laid his hand sore upon him, saith, job 39 37. and 42.6. Behold I am vile: and again, I abhor myself and repent in dust and ashes. In the same manner we being his subjects and people, must look to be exercised with temptations and afflictions which shall make us bend and bow for our sins past, as the old man goeth crooked and doubles to the earth by reason of age. The second, is to prevent sins in the time to come. A father when he sees his child too bold and venturous about fire and water; takes it and holds it over the fire or over the water, as though he would burn or drown it, whereas his purpose indeed is nothing else but to prevent danger in time to come. In like manner Christ's subjects are bold to sin by nature, and therefore to prevent a mischief chief he doth exercise them with affliction, and seems for a season as though he would quite forsake his Church, but his meaning is only to prevent offences in times to come. The third end is, to continue his subjects in obedience unto his commandments: so the Lord saith, when he would bring his Church from idolatry: Ose. ●. ●. Behold, I will stop thy way with thorns, & make an hedge, that she shall not find her paths. The holy Ghost here borrows a comparison from beasts, which going in the way, see green pastures, & desire to enter in, & therefore go to the hedge, but feeling the sharpness of the thorns dare not adventure to go in. So God's people like unto wild beasts in respect of sin, viewing the green pastures of this world, which are the pleasures thereof, are greatly affected therewith: & if it were not for sharpness of crosses & temptations, which are Gods spiritual hedge by which he keepeth them in, they would range out of the way, and rush into sin, as the horse into the battle. The fourth and last work of Christ in respect of his Church is, that he sits at the right hand of his father to defend the same against the rage of all enemies whatsoever they are: and this he doth two ways. First by giving to his servants sufficient strength to bear all the assaults of their enemies, the world, the flesh, and the devil. For Paul saith, those to whom the Lord hath given the gift of faith, Phil. 1.29. to them also he hath given this gift to suffer afflictions. And the same Apostle also prayeth for the Colossians, Col. 1 11. that they may be strengthened with all might through his glorious power unto all patience and long suffering with joyfulness. The evidence hereof we may most plainly see in the most constant deaths of the Martyrs of Christ, recorded both in the word of God, and in the Church histories. It is wonderful to see their courage and constancy. For at such times as they have been brought to execution, they refused to be bound or chained, willingly suffering most cruel torments, without shrinking or fear; such courage and strength the Lord gave them to withstand the violent rage of all their adversaries. Secondly, he defends his Church by limiting the power and rage of all enemies. And hence it is, that although the power of the Church of God on earth be weak and slender in itself, and chose the power of the devil exceeding great, yet can he not so much as touch the people of God. And he more prevails by inward suggestions and temptations, then by outward violence. And if it were not that the power of Christ doth bridle his rage, there could be no abode for the Church of Christ in this world. Thus we have seen what are the works of Christ in governing his church: and we for our parts that profess ourselves to be members thereof, must show ourselves to be so indeed, by an experience of these works of his in our own hearts. And we must suffer him to gather us under his own wing, and to guide us by his word and spirit, and we are to acquaint ourselves with those spiritual exercises, whereby his good pleasure is to nurture us to all obedience. Lastly, we must depend on his aid and protection in all estates. And seeing we in this land, have had peace and rest with the Gospel of Christ among us a long time, by God's especial goodness, we must now after these days of peace look for days of tribulation: we must not imagine that our ease and liberty will continue always. For look as the day and night do one follow another; so likewise in the administration of the church here upon earth, Christ suffereth a continual intercourse between peace and persecution. Thus he hath done from the beginning hitherto, and we may resolve ourselves that so it will continue till the end: and therefore it shall be good for us in these days of our peace, to prepare ourselves for troubles and afflictions: and when troubles come; we must still remember the fourth work of Christ in the government of his church, namely that in all dangers he will defend us against the rage of our enemies, as well by giving us power and strength to bear with patience and joy whatsoever shall be laid upon us, as also bridle the rage of the world, the flesh, and the devil, so as they shall not be able to exercise their power and malice to the full against us. Thus much of the dealing of Christ toward his own Church and people. Now followeth the second point, namely his dealing toward his enemies; and here by enemies I understand all creatures, but especially men, which, as they are by nature enemies to Christ and his kingdom, so they persevere in the same enmity unto the end. Now his dealing towards them is, in his good time to work their confusion, as he himself saith, Luk. 19.27. Those mine enemies that would not that I should reign over them, bring them hither and slay them before me. And David saith, Psal. 2.9. The Lord will bruise his enemies with a rod of iron, and break them in pieces like a potter's vessel. And again, and 110.1. I will make thine enemies thy footstool, As josuah dealt with the five Kings that were hid in the cave; jos. 10.24. he first makes a slaughter of their armies; then he brings them forth and makes the people to set their feet on their necks, and to hang them on five trees. So Christ deals with his enemies: he treads them under his feet, and maketh a slaughter not so much of their bodies as of their souls. And this the Church of God finds to be true by experience, as well as it finds the love of Christ towards itself. Now he confounds his enemies two ways. The first is by hardness of heart, which ariseth when God withdraweth his grace from man, and leaveth him to himself, so as he goeth on forward from sin to sin, and never repenteth to the last gasp. And we must esteem of it as a most fearful and terrible judgement of God: for when the heart is possessed therewith, it becomes so flinty and rebellious, that a man will never relent or turn to god. This is manifest in Pharaoh, for though God sent most grievous plagues both upon him and all the land of Egypt, yet would he not submit himself, save only for a fit, while the hand of God was upon him: for after, he returned to the former obstinacy in which he continued till he was drowned in the sea. And this judgement of God is the more fearful; because when a man is in the midst of all his misery, he feels no misery. And as in some kind of sickness a man may die languishing; so where hardness of heart reigns wholly & finally, a man may descend to the pit of hell triumphing & re●oycing. And to come near to ourselves, it is to be feared lest this judgement of all judgements be among us in these our days. For where is any ●u●ning to God by repentance. Still men go forward in sin without remorse. We have had the word preached among us a long time, but it taketh no place in men's hearts. They are not softened with the hammer of God's word: nay they are like the smith's stithy or anuil, which the more it is beat with the hamnmar, the harder it is. But in the fear of God, let us seek to be changed, and take heed: the deceitfulness of sin is wonderful. Let us not be carried away with an overweening of ourselves; a man may have good gifts of God, as the gift of knowledge, the gift of prophecy, the gift of conceiving a prayer (I say not of praying truly:) and hereupon think himself in good case; and yet for all this have nothing but an impenitent and flinty heart. For this cause it standeth every man upon to look unto it, lest this judgement of God take hold on him. And that we may avoid the same, we must labour for two things: I. to feel the heavy burden of our sins, and be touched in conscience for them, even as we are troubled in our bodies with the aches and pains thereof: this is a token of grace. II. We must labour to feel in our own souls the want of Christ: we say indeed that we feel it, but it is a very great matter to have an heart that doth open itself, and as it were gape after Christ, as the dry and thirsty land where no water is. Though we have knowledge and learning never so much, and many other gifts of God, yet if we have not broken hearts that feel the burden of our sins, and the want of Christ, and that we stand in need of every drop of his blood for the washing away of all these our sins, our case is miserable. And the rather we must prevent this hardness of heart, because Christ jesus in heaven sits at the right hand of his father in full power and authority, to kill and confound all those that be his enemies, and will not submit themselves to bear his yoke. The second way is, by final desperation; I say, final, because all kind of desperation is not evil. For when a man despaireth of himself and of his own power in the matter of his salvation, it tends to his eternal comfort. But final desperation is, when a man utterly despairs of the pardon of his own sins and of life everlasting. Examples hereof we have in Saul that slew himself, and in Achitophel and judas, that hanged themselves. This sin is caused thus: So many sins as a man committeth without repentance, so many most bloody wounds he giveth unto his own soul: and either in death or life God makes him feel the smart, and the huge weight of them all: whereby the soul sinks down into the gulf of despair without recovery. God said to Cain, If thou do amiss, sin lieth at ●hy door. Where he useth a borrowed speech from wild beasts, who so long as they are sleeping stir not; but being awaked, they fly in a man's face, and rend out his throat. In like manner the sins which thou committest, lie at the door of thine heart, though thou feel them not: and if thou do not prevent the danger by speedy repentance, God will make thee to feel them once before thou die, and raise up such terrors in thy conscience, that thou shalt think thyself to be in hell before thou art in hell: and therefore it is good for every man to take heed how he continues an enemy to Christ. The best course is to turn betime from our ●innes, and become the friends of Christ, that so we may escape these fearful judgements. And whereas Christ in this manner governs all things in heaven & earth, we are bound to perform unto him three duties, reverence, obedience, thankfulness. For the first, Paul saith, P●il. 1.10. God hath exalted him and given him a name above all names, that at the name of jesus (which name, is his exaltation in heaven in full power and glory) should every knee bow. We dare not so much as speak of an earthly king unreverently, what reverence then do we owe unto Christ the king of heaven and earth? David's heart was touched in that he had cut off but the lap of Saul's garment, when he might have slain him, 1. Sam. 24.6. because he was the Lords anointed. On then, how much more ought our hearts to be touched, if we shall in the least measure dishonour Christ jesus our Lord and king. Secondly, we are here taught to perform obedience to him, & to do him all the homage we can. The master of the family in all his lawful commandments must be obeyed: now the Church of Christ is a family, and we are members thereof: therefore we must yield obedience to him in all things: for all his commandments are just. When Saul was chosen king over Israel, 1. Sam. 10. ●6. certain men which feared God, whose hearts God had touched, followed him to Gibea and brought him presents, but the wicked despised him: the same is much more to be verified in us toward Christ our Lord. We must have our hearts touched with desire to perform obedience unto him: if not, we are men of Belial that despise him. If this obedience were put in practice, the Gospel would have better success in the hearts of the people, and the Lords sabbath would be better kept, and men would bear greater love both to God and to their neighbours then now they do. The third duty which we owe unto him is thankfulness, for the endless care which he showeth in the governing and preserving of us. When David waxed old, and had made Solomon his son king in his stead, all the people shouted and cried, 1. King. 1.34. God save king Solomon, God save king Solomon, so as the earth rang again. Shall the people of Israel thus rejoice at the crowning of Solomon, and shall not we much more rejoice when as Christ jesus is placed in heaven at the right hand of his father, and hath the everlasting sceptre of his kingdom put into his hand? And we are to show this thankfulness unto him by doing any thing in this world that may tend to his honour and glory, though it be with the adventure of our lives. 2. Sam 25.15. 16. When David desired to drink of the water of the well of B●thlem, three of his mighty men went and broke into the host of the Philist●ms, and brought him water. Thus they ventured their lives for David's sake: and shall not we much more willingly venture our lives to do Christ service in token of thankfulness for his continual preserving of us? Thus much of the highest degree of Christ's exaltation in his kingeome: now followeth the last point to be believed concerning Christ in these words, From thence he shall come to judge the quick and the dead. And they contain a proof or a particular declaration of the former article. For as on earth those that are set at the right hand of kings do execute justice in courts or assizes ●or the maintenance of the state & peace of the kingdom: so Christ jesus sitting at the right hand of his father, that is, being made sovereign Lord of all things both in heaven and earth, is to hold a court or assize, in which he shall come to judge both the quick and the dead. Now in handling the last judgement, we are to consider these points: I. whether there shall be a judgement or not? II. the time of it. III. the signs thereof. IV. the manner of it. V. the use which is to be made thereof. Of these in order. For the first point, whether there shall be a judgement or not? the question is needful: for as Saint Peter saith, ●. Pet ●●. There shall come in the last days mockers, which shall walk after their lusts, and say, Where is the promise of his coming? which days are now. The answer to this question is set down in this article, in which we profess that the coming of Christ to the last judgement, is a point of religion specially to be held and avouched. The reasons to prove it, are principally two: first the testimony of God himself in the books of the old and new testament, which afford unto us plentiful proofs touching the last judgement, so as he which will but lightly read the same, shall not need to doubt thereof. The second reason is taken from the justice and goodness of God, the property whereof is, to punish wicked and ungodly men, and to honour and reward the godly: but in this world the godly man is most of all in misery, (for judgement beginneth at God's house,) and the ungodly have their hearts ease. Wicked Dives hath the world at will, but poor Lazarus is hunger bitten, full of sores, and miserable every way. This being so, it remaineth, that after this life, ther● must needs be a judgement and a second coming of Christ, when the godly must receive fullness of joy and glory, and the ungodly fullness of woe & misery. This second reason may stop the mouths of all gainsayer in the world whatsoever. But it may be objected, that the whole world stands either of believers or unbelievers, and that there is no last judgement for either of these: for the believer, as Christ saith, hath everlasting life, and shall not come into judgement; and the unbeliever is condemned already, joh. 5.24. job. 3.18. and therefore needeth no further judgement. Ans. Where it is said, he that believeth shall not come into judgement, it must be understood of the judgement of condemnation, and not the judgement of absolution; and he that believeth not is condemned already in effect and substance three ways: I. in the counsel of God, who did foresee and appoint his condemnation, as it is a punishment of sin, and an execution of his justice. II. in the word of God, where he hath his condemnation set down. III. he is condemned in his own conscience: for every ungodly man's conscience is a judge unto himself, which doth every hour condemn him, and it is a forerunner of the last judgement. And notwithstanding all this, there may remain a second judgement, which is a manifestation and finishing of that which was begun in this world: and therefore the meaning of that place is this; he that believeth not is already judged in part, but so as the full manifestation thereof, shall be at the second coming of Christ. The second circumstance, is the time of his judgement: in handling whereof first let us see what is the judgement of men, secondly what is the truth. For the first, two opinions touching this time take place. The first is, that the second coming of Christ shall be about six thousand years from the beginning of the world, and that for the Elects sake some of these days must be shortened: and now since the beginning of the world, are passed five thousand & almost six hundred years so as there remains but four hundred. The grounds of this opinion are these. First the testimony of Elias, two thousand years before the law: two thousand years under the law: and two thousand years under Christ. And for the elects sake some of these years shall be shortened. Answer. This was not the sentence of Elias the Thisbite, but of another. Elias which was a jew no prophet. And whereas he saith: two thousand years before the law: and two thousand years under the law, he faileth. From the giving of the law to the coming of Christ, was about one thousand and five hundred years and from the law to the creation above two thousand. Now if Elias cannot set down a just number for the time past, which a mean man many do, what shall we think that he can do for the time to come? And if he deceive us in that which is more easy to find, how shall we trust him in things that be harder? The second reason is this: How long god was in creating the world, so long he shall be in governing the same; but he was six days in creating the world, and in the seventh he rested, and so proportionally he shall be six thousand years in governing the world; every day answering to a thousand years, as Peter saith: A thousand years are but as one day with God, and then shall the end be. Ans. This reason likewise hath no ground in God's word: as for that place of Peter, the meaning is, that innumerable years are but as a short time with God: A certain number put for an uncertain. and we may as well say, two thousand or ten thousand years are but as one day with God. For Peter meant not to speak any thing distinctly of a thousand years, but of a long time. Thirdly it is alleged, that within six thousand years from the creation of the world, shall appear in the heavens strange conjunctions, and positions of the stars, which signify nothing else but the subversion of the state of the world: nay, some have noted that the end thereof should have been in the year of our Lord, a thousand five hundred eighty eight: their writings are manifest: but we find by experience that this opinion is false and frivolous, and their grounds be as frivolous. For no man can gather by the ordinary course of the heavens, the extraordinary change of the whole world. The second opinion is, that the end of the world shall be three years and an half after the revealing of Antichrist. And it is gathered out of places in Daniel and the Revelation, abused. Where a time and half a time signify not three years and a half, but a short time. And therefore to take the words properly, is far from the meaning of the holy Ghost. For mark, if the end shall be three years and a half after the revealing of Antichrist, then may any man know before hand the particular month wherein the end of the world should be, which is not possible. Now the truth which may be avouched against all, is this, that no man can know or set down or conjecture the day, the week, the month, the year, or a 100 years. the age, wherein the second coming of Christ and the last day of judgement shall be. For Christ himself saith, Math. 24. 36. of that day and hour knoweth no man, no not the angels in heaven, but God only may Christ himself as he is man knew it not. And when the disciples asked Christ at his ascension, whether he would restore the kingdom unto Israel, he answered, Act. 1.7. It is not for you to know the times and seasons, which the father hath put in his own power. And Paul saith, 1. Thess. 5.2. Of the times and seasons, brethren, you have no need that I write unto you. For you yourselves know perfectly that the day of the Lord shall come, even as a thief in the night. Now we know that a man that keepeth his house, can not conjecture or imagine when a thief will come: and therefore no man can set down the particular time or age, when Christ shall come to judgement. This must we hold steadfastly, and if we read the contrary in the writings of men, we are not to believe their sayings, but account of them as the devices of men, which have no ground in God's word. To come to the third point, namely the signs of the last judgement, they are of two sorts: some go before the coming of Christ, and some are joined with it. The signs that go before, are in number seven, recorded distinctly by the holy Ghost. The first, is the preaching of the Gospel through the whole world. So our Saviour Christ saith, Math 24.14. this Gospel of the kingdom must be preached through the whole world for a witness unto all nations, and then shall the end come. Which place must thus be understood; not that the Gospel must be preached to the whole world at any one time, for that (as I take it) was never yet seen, neither shall be; but that it shall be published distinctly and successively at several times: and thus understanding the words of Christ, if we consider the time since the Apostles days, we shall find this to be true, that the Gospel hath been preached to all the world; and therefore this first sign of Christ's coming is already past and accomplished. The second sign of his coming, is the revealing of Antichrist, as Paul saith, 1. Thess. 2.3. The day of Christ shall not come before there be a departure first, and that man of sin he disclosed, even the son of perdition, which is Antichrist. Concerning this sign, in the year of our Lord 602. Gregory the eight pope of Rome, avouched this solemnly as a manifest truth, that whosoever did take to himself the name of Universal Bishop, the same was Antichrist. Now five years after, Boniface succeeding him, was by Phocas and Emperor entitled, Universal Bishop, pastor of the Catholic Church, in the year of our Lord 607. and of all Popes he was the first known Antichrist, and since him all his successors have taken unto them the same title of Universal and Catholic Bishop, whereby it doth plainly appear, that at Rome hath been and is the Antichrist. And this sign is also past. The third is, a general departing of most men from the faith. For it is said in the place before named, let no man deceive you: for the day of Christ shall not come, except there be a departing first. ●. The●s. 2 3. General departure hath been in former ages. When Arius spread his heresy, it took such place that the whole world almost became an Arian. And during the space of 900. years from the time of Boniface, the popish heresy spread itself over the whole earth, and the faithful servants of God were but as an handful of wheat in a mountain of chaff, which can scarce be discerned. This sign is in part already past, nevertheless it shall continue to the end, because men shall continually depart from the faith. And the nearer the end of the world is, the more Satan rageth & seeks to bring men into his kingdom. Therefore it standeth us in hand to labour for the knowledge of true religion, & having learned it, most heartily to love the same. The fourth sign is, a general corruption in manners. This point the Apostle sets down at large, saying, ●. Tim. 3. ●. Toward the latter days shall come perilous times, wherein men shall be lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, and without natural affection, truce-breakers, false accusers, intemperate, fierce, despisers of them which are good● traitors, heady, high minded, lovers of pleasures more than lovers of god, etc. This general corruption in the manners of men, is noted by our Saviour Christ, when he saith, When he cometh he shall scarce find faith upon the earth. This sign hath been in former ages, and is no doubt at this day in the world. For it is hard to find a man that walketh justly, soberly, and faithfully, doing the duties of his calling to God and man. The fifth sign of Christ's coming stands in terrible and grievous calamities. For Christ's disciples ask him a sign of his coming, and of the end of the world, he saith, Math. 24. 6,1● There shall be wars and rumours of wars, nation shall rise against nation, and realm against realm: and there shall be pestilence and famine and earthquakes in divers places, and men shall be at their wits ends. These have been in former ages. In the first three hundred years after Christ, were ten most fearful persecutions: and since in Europe the Church of God hath been wonderfully persecuted by the Antichrist of Rome in the hundred years last passed. The sixth sign is, an exceeding deadness of heart, so as neither judgements from heaven, nor the preaching of the word shall move the hearts of men. So Christ saith, It shall be in the coming of the son of man, as it was in the days of Noah, and in the days of Sodom: Luk. 17.26. they knew nothing till the flood came, and fire from heaven destroyed them all. This sign undoubtedly is manifest in these our days, howsoever it hath been also in former times. For where are any almost that are moved with God's judgements, or touched at the preaching of the word, nay rather men harden their hearts, and become secure and careless. The small fruit that the word of God bringeth forth in the lives of men, shows this to be most true. The seventh and last sign, set down by the Apostle Paul is, Rom. 11.25. that there shall be a calling of the jews before the Lord come to judgement: but of the time when this calling shall be, of the manner how, or the number of them that shall be called, there is no mention made of in the word of God. Now it is likely that this sign is yet to come. These are the signs that go before the coming of Christ, all which are almost past, and therefore the end can not be far off. Now follows the sign that is joined with the coming of Christ, called the sign of the son of man. What this sign is, we find not in the Scriptures. Some think it to be the sign of the cross; but that is frivolous: some, the glory and majesty of Christ, which shall be made manifest in his appearance: which seems to be otherwise by the very words of Christ. Math. 24 30. Then (saith he) shall appear the sign of the son of man, etc. and then they shall see him come in the clouds of heaven with power and great glory: where he distinguisheth the one from the other. But I rather conjecture it to be the burning of heaven and earth with fire, at the very instant of Christ's coming, mentioned by Peter. We must not here dispute whence this fire shall come, or how it shall be kindled, for that the word of God hath concealed: and where God hath not a mouth to speak, there we must not have an ear to hear. The uses to be made hereof, are these. When S. Peter had set down the change that shall be at the coming of Christ, and that heaven and earth must be purged with fire, he makes this use thereof. Seeing all things must be dissolved, what manner of men ought we to be in holy conversation and godliness? and the reason is good. For if heaven and earth must be changed and purged at Christ's coming, then much more ought we to be changed, and to put off the old man of sin, and to become new creatures created after the image of God in righteousness and true holiness. If the bruit creatures must be renewed by fire, then much more are we to labour that the heat of God's spirit may burn up sin & corruption in us, & so change us that we may be ready for him against his coming: else heaven and earth itself shall stand in judgement against us to our condemnation. Secondly, the consideration of this, that the world shall be consumed with fire, teacheth us moderation and sobriety in the use of God's creatures, as in costly buildings, gorgeous attire, and such like. What madness is this, to bestow all that we have, on such things, as at the day of judgement shall be consumed with fire. For look whatsoever abuse shall come to God's creatures by our folly, the same shall then be abolished. Thirdly we must consider that the cause why heaven and earth must be consumed with fire, is man's sin, by means whereof, they are made subject to vanity & corruption. Here than we have just occasion to acknowledge the greatness & wretchedness of our sins. If any of us had but seen the jews leprosy, it would have made us to wonder: for the contagion thereof did infect not only the whole man but his garments also that were about him, and sometime the walls of his house: but howsoever we cannot see that leprosy among us, yet we may see a worse. For the leprosy of our sins doth not only infect our garments, and the things about us, with our bodies; but even the high heavens and the earth are stained with the contagion thereof, and are made subject to vanity and corruption: yea by sin in us the most glorious creatures in them, as the Sun, Moon, and stars are become subject to vanity. Oh then, how wretched is the heart of man, that makes no bones of sin, which is the most noisome thing in all the world, the stink whereof hath infected both heaven and earth. If we could consider this, we would not be so slack in humbling ourselves for the same as we are. We can not abide to look on a poor lazar full of blanes and sores: but if we could see our sins in their right colours, they would make us seem unto ourselves ten thousand times more ugly than any lazar man can be; the contagion thereof is so great and noisome, that the very heavens which are many thousand miles distant from us, are infected therewith. Yet here we are to know, that this fire shall not consume the substance of heaven and earth, but only change the quality, & abolish the corruption which our sins have brought upon them. The fourth point to be considered, is the manner of the last judgement, in which we may obeserue two things: I. who shall be judge: II. the proceeding of this judge. The first is expressed in this article; From thence he shall come to judge. He, that is, Christ jesus the second person in Trinity. For the father hath committed all judgement unto him. It is indeed an action common to all the three persons in trinity, but yet the execution thereof appertains unto the son. The father indeed doth judge the world, but yet by the son. But some may object, 〈◊〉. ●9. 8. that the Apostles shall sit on twelve thrones and judge the twelve tribes of Israel. And S. Paul saith, 1. Cor. 6.2. The Saints shall judge the world. How then is this true, that ●hrist is the only judge of the world. Ans. The authority of judgement and giving sentence at the last day is proper to Christ alone, and doth not belong either to the Apostles or to the Saints: and they shall judge at the last day only as witnesses and approovers of Christ's judgement. At the great day of assize beside the judge, the justices on the bench are also in a manner judges, not that they give sentence, but because by their presence they approve and witness the equity of the sentence of the judge: so the definitive sentence doth belong to Christ: and the Apostles and Saints do nothing but approved and being present give assent to his righteous sentence. The whole proceeding of the last judgement may be reduced to seven points or heads. The first is the coming of the judge in the clouds. Here at the first may be demanded, why Christ holds the last judgement rather on earth then in heaven. Ans. He doth it for two causes. One, the creature to be judged hath sinned here upon earth: and he proceeds after the manner of earthly judges, who hold their sessions and assizes there where trespasses are commonly committed. The second, because the devil & his angels are to be judged, & it is a part of their punishment to be cast out of heaven. For no unclean thing may come into this heavenvly jerusalem, & therefore they now remain in the lower parts of the world, and there must be judged. Luk. 21.35. Furthermore, the second coming of Christ is sudden, as the coming of a thief in the night. He will come when the world thinketh not of him, as the snare doth on the bird. The consideration whereof must teach us the same duties which our Saviour Christ taught the men of his time. First he teacheth them what they must not do: for he knowing all things knew also the disposition of man's heart, and therefore he saith, Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and the cares of this life, lest that day come upon you unawares. For these sins benumb the heart, and steal away all grace. This exhortation in these our days is most needful. For men's hearts are like the smiths stithy, the more they are beaten with the hammer of God's word, the harder they are. Secondly he teacheth them what they must do: Watch therefore (saith he) and pray continually: that ye may be counted worthy to escape all these things that shall come to pass, and that ye may stand before the son of man. But you will say: how may we be found worthy to stand before Christ at that day? Ans. Do but this one thing: for your lives passed be humbled before God, and come unto him by true, hearty, and unfeigned repentance, be changed and become new creatures: pray unto him earnestly for the pardon of your sins in Christ, and pray continually that God will turn your hearts from your old sins every day more and more: and then come the last judgement when it will, ye shall be found worthy to stand before Christ at his coming. The repentant sinner is he, that shall find favour in the sight of God at that day. The consideration hereof may move us to change our lives. Those which were never yet humbled for their sins, let them now begin: and those which have already begun, let them go forward and continue. But the devil will cry in the hearts of some men, that this exhortation is as yet needless: for the day of judgement is not near, because all the signs thereof are not yet passed. Ans. Suppose the day of judgement be far off, yet the day of thy death cannot be so: for the common saying is true, to day a man, to morrow none. Now look as death leaveth thee, so shall the day of judgement find thee. Impenitent Cain died long since, and yet the day of judgement when it cometh, shall find him impenitent still. The same thing may be said of Saul, Achitophel, and judas. They died desperately and impenitent, & the Lord shall find them so at his coming. So will it be with thee, whatsoever thou art that repentest not. Death may come upon thee, the next day or the next hour, therefore watch and pray. Prepare thyself against the day of death, that at the day of judgement thou mayst be found worthy to obtain favour in the sight of the Lord. Security doth overwhelm the world; but let us for our parts learn to prepare ourselves daily: for if the day of death do leave thee unworthy, than the Lord jesus at his coming shall find thee unworthy: and the devil shall stand before thee and accuse thee, thy conscience shall condemn thee, and hell shall be ready to swallow thee up. If this admonition take no place in thy heart, then at the day of judgement it shall stand against thee, and be a bill of indictment to thy further condemnation. Math. ●5. 31. The second point followeth, that Christ after that he is come in the clouds shall sit in a throne of glory, as the sovereign judge of heaven and earth, after the manner of earthly kings, who when they will show themselves unto their subjects in majesty, power, and glory, use to ascend into the thrones of their kingdoms, and there to show themselves and appear in state unto all the people. Now what this throne is, and how Christ sits in the same, the scripture hath not revealed, and therefore I will not stand to search. Yet here must we further mark, that this appearance of his in endless glory and majesty shall be most terrible and dreadful to the ungodly, and therefore in Daniel his throne is said to be like a flame of fire, Dan. 7. ●. and at the very sight hereof men shall desire the mountains to fall upon them, and the hills to cover them. The third point, is the citing of all men and of the angels before his majesty in that day, there to answer for themselves. This citing shall be done by the voice of Christ, as he himself saith, joh. 5.23. In that day all that are in the graves shall hear his voi●e, & they shall come forth. And here we are to consider two things: I. the power of this voice: II. the ministery whereby it shall be uttered. For the first, no doubt the power of this voice shall be unspeakable, and therefore it is compared to a trumpet, Mat. 24.31. the loudest and shrillest of all musical instruments; and to the cry of the mariners, 1. Thes. 4.6. whose manner hath been in the doing of any business with all their strength at one instant to make a common shout. And sensible experience shall manifest the force thereof. For it shall cause all the dead even from the beginning of the world to rise again, though they have lain rotten in the earth many thousand years: and all unclean spirits shall be forced and compelled, will they, nill they, to come before Christ; who shall be unto them a most fearful and terrible judge, neither man nor angel shall be able to absent or hide himself; all without exception must appear, as well high as low, rich as poor: none sh●ll be able to withdraw themselves, no not the mighty monarchs of the earth. Furthermore, this voice shall be uttered by angels. As in the Church Christ useth men as his ministers by whom he speaks unto his people: Mat●. 4.31. so at the last day he shall use the ministery of Angels, whom he shall send forth into the four winds to gather his elect together: and therefore it is likely that this voice shall be uttered by them. And by this which hath been said, we must be moved to make conscience of all sin. For there is no avoiding of this judgement, we can not absent ourselves, no excuse will serve the turn: even the most rebellious of all creatures whether man or angel, shall be forced to appear: and therefore it stands us in hand, while we have time in this life, to look unto our estates, and to practise the duties of christianity, that when we shall be cited before his glorious majesty at the last day, we may be cleared and absolved. The fourth point is, the separation of the sheep from the goats, the good from the bad; Math. 25.32. for when all the kindreds of the earth, and all unclean spirits shall stand before Christ, sitting in the throne of his glory: then as a good shepherd he shall separate them one from another, the righteous from the wicked, and the elect from the reprobate. He which knoweth the hearts of all men, knoweth also how to do this, and he will do it. This full and final separation is reserved to Christ, and shall not be accomplished till the last day. For so it is in the parable, Math. 13.10. that the tars must grow with the wheat till harvest, and the reapers must separate them, and gather the wheat into the barn, but the tars must be burned with unquenchable fire. By the consideration of this one point, we learn divers things: I. that in the Church of God in this world, good and bad are mingled together, elect and reprobate: and we are not to imagine any perfection of the church of God upon earth, as many have dreamt, which when they could not find, they have therefore forsaken all assemblies. I confess indeed that the preaching of the word is the Lords fan, whereby he cleanseth his Church in part, but yet the finishing of this work shall not be before the last judgement. For when the ministers of God have done all that they can, yet shall the wicked be mingled with the godly. Therefore the Church is compared to a barn flore, where is both wheat & chaff: and a corn field, where is both tars and good corn: and a draw net, wherein is both good fish and bad. Secondly, whereas this separation must not be before the end of the world, hence we learn the state of God's Church in this life. It is like a flock of sheep mingled with goats, and therefore the condition of God's people in this world, is to be troubled many ways by those with whom they live. For goats use to strike the sheep, Ezech. 34.18. to annoy their pasture, and to make their water muddy that they can not drink of it: and therefore we must prepare ourselves to bear all annoyances, crosses, and calamities that shall befall us in this world by the wicked ones, among whom we live. Thirdly, we are taught, that howsoever the goats and the sheep be very like, and feed in one pasture, and lie in one fold all their life time: yet Christ can and will sever them asunder at the last day. Therefore, considering as we are borne of Adam we have the nature of the goat, yea of the wild beast, and not of the sheep; it stands us in hand to lay aside our goatish conditions, and to take unto us the properties of the sheep of Christ, which he expresseth in these words, joh. 10. ●7. My sheep (saith he) hear my voice, I know them, and they follow me. And the properties are three; to know him, to be known of him, and to follow him, namely in obedience: and he that finds them all in himself, weareth the brand and mark of the true sheep of Christ: but chose they that make profession of Christ, and yet therewithal join not obedience, howsoever the world may account of them, they are but goats and no sheep. Let us therefore with the knowledge of Christ join obedience to his word, that when the day shall come that the goats must be separated from the sheep, we may be found to be in the number of the true sheep of Christ. We may deceive men both in life and death, and bear them in hand that we are sheep, but when the judgement shall come, we cannot deceive Christ: he it is that form us, he knows our hearts, and therefore can easily discern what we are. The fifth thing is the trial of every man's particular cause, a point especially to be considered. For as at the bar of an earthly judge, the malefactor is brought out of prison and set before the judge, and there examined: even so in that great day, shall every man without exception be brought before the Lord, to be tried. But how shall this trial be made? Ans. By works: as the Apostle saith, ●. Cor. 5.10. We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body according to that he hath done, whether it be good or evil. And the reason is, because works are the outward signs of inward grace and godliness. And though we be justified by faith alone without works, yet may we be judged both by faith and works. For the last judgement doth not serve to make men just that are unjust, but only to manifest them to be just indeed, which were just before & in this life truly justified. The consideration of this very point should move us all to repent us of our sins past and to reform ourselves throughout, and to be plentiful in all good works. And undoubtedly if we seriously think upon it, it will hold us more straightly to all good duties, then if with the Papists, we held justification by works. Furthermore, in this trial two things must be scanned: I. how all men's works shall be made manifest: II. by what means they shall be examined. Of the manifestation of every man's work, S. john speaketh, Rev. 10.12. And I saw (saith he) the dead both great and small stand before God, and the books were opened: and another book was opened, which is the book of life, and the dead were judged of these things which were written in the books according to their works. God is said to have books not properly, but because all things are as certain and manifest to him, as if he had his Registers in heaven to keep rolls and records of them. His books are three; the book of Providence, the book of judgement, the book of Life. The book of his providence is the knowledge of all particular things passed, present, to come. Of this the Psalmist speaketh, Psal. 136.16. Thine eyes did see me when I was without form: for in thy book were all things written which in continuance were fashioned, when there was none of them before. The book of judgement is that whereby he gives judgement: and it is twofold. The first is God's knowledge or prescience, in which all the affairs of men, their thoughts, words, and deeds, are as certainly known and set down, as if they were put in books of record. We may forget our sins, but God keeps them in a register; he knows them every one. The second book is every man's particular conscience, which also brings to remembrance and testifies what men have done, and what they have not done. Isa. 4.3. The book of life is nothing else but the decree of God's election, in which God hath set down who be ordained to life eternal. Now the opening of these books is a thing wherein the endless power of God shall most notably show itself. For when we shall stand before the judgement seat of Christ, he then knowing all things in his eternal counsel, shall reveal unto every man his own particular sins, whether they were in thought, word, or deed, and then also by his mighty power he shall so touch men's consciences, that they shall afresh remember what they have done. Now indeed, the wicked man's conscience is shut up as a closed book; but than it shall be so touched, and as it were opened, that he shall plainly see and remember all the particular offences which at any time he hath committed; and his very conscience shall be as good as a thousand witnesses: whereupon he shall accuse and utterly condemn himself. The consideration of this aught to terrify all those that live in their sins: for howsoever they may hide & cover them from the world; yet at the last day, God will be sure to reveal them all. Now after that men's works are made manifest, they must further be tried whether they be good or evil. And that shall be done on this manner. They that never heard of Christ must be tried by the law of nature, which serves to make them inexcusable before God. As for those that live in the Church, they shall be tried by the Law and the Gospel, as Paul saith, Rom. 2.12. As many as have lived by the law, shall be judged by the law. And again, vers. 16. At the day of judgement God shall judge the secrets of our hearts according to his Gospel. And, Heb. 11.7. By faith Noah builded an ark, whereby he condemned the old world. If this be true, than we must in the fear of God hear his word preached and taught with all reverence, & make conscience to profit by it. For otherwise in the day of judgement when all our works shall be tried by it, the same word of God shall be a bill of indictment, and the fearful sentence of condemnation against us. Therefore let us be humbled by the doctrine of the law, & willingly embrace the sweet promises of the Gospel: considering it is the only touchstone, whereby all our words, thoughts, and works must be examined. The sixth point in the proceeding of the last judgement, is the giving of sentence, which is twofold: the sentence of absolution, and the sentence of condemnation, both which are to be observed diligently, that we may receive profit thereby. And first of all Christ shall begin his judgement with the sentence of absolution; which shows, that he is ready to show mercy & slow to wrath. In this sentence we are to consider four points: I. a calling of the Elect to the kingdom of heaven: II. the reason thereof: III. a reply of the Elect: IV. the answer of Christ to them again. The calling of the Elect is set down in these words, Math. 25.34. Come ye blessed of my father, inherit the kingdom prepared for you from the beginning of the world. And the words are to be observed one by one. Come ye blessed] Though Christ now sit in glory and majesty in judgement, yet he ceaseth not to show his tender affection of love unto his chosen. And this overthroweth the opinion of the Church of Rome, which would have us rather to come unto Christ by the intercession of saints, then by ourselves immediately, because he is now exalted in glory and majesty. But mark, when he was here on earth, he said, Come unto me all ye that are heavy laden and I will ease you. And when he shall be most glorious in majesty and power at the day of judgement, he will then also say, Come ye blessed of my father: and therefore we may resolve ourselves, that it is his will now, that we should come unto him without any intercession of Saints. Ye blessed of my father] The Elect are here called the blessed of God, because their righteousness, salvation, and all that they have, springs of the mere blessing of God. Nothing therefore must be ascribed to the work of man. Inherit] that is, receive as your inheritance: therefore the kingdom of heaven is Gods mere gift. A father giveth no inheritance unto his son of merit, but of his free gift: whereupon it follows, that no man can merit the kingdom of heaven by his works. The kingdom] that is, the eternal estate of glory and happiness in heaven: therefore in this life we must so use this world, as though we used it not: all that we have here is but vain and transitory: and all our study and endeavour must be to come to the kingdom of heaven. Prepared] Here note the unspeakable care of God for the faithful. Had he such care to provide a kingdom for his children before they were? then we may assure ourselves, he will have greater care over them now when they have a being. For you] that is, for the elect and faithful. Hence it appears that there is no universal election whereby (as some suppose) God decrees that all and every man shall be saved. Indeed if he had said, Come ye blessed of my father inherit the kingdom prepared for all but received of you, it had been something, but he saith only, prepared for you: and therefore all were not chosen to salvation. The reason of this calling, is taken from works as from signs, in these words, For I was hungry and ye gave me meat, etc. When he saith, for I was hungry, he means his poor and distressed members upon earth: and thereby he signifies unto us that the miseries of his servants are his own miseries. Thus the Lord saith in Zacharie, Zach. 2.8. He which toucheth you, toucheth the apple of mine eye. And when Saul was going to persecute them in Damascus and else where that called on the name of Christ, he cried from heaven, Act. 9.4. Saul, Saul, why persecutest thou me? And this is a notable comfort to God's Church and people, that they have an high priest who is touched with the feeling of our infirmities: Heb 4.15. and if he account our miseries his own miseries, than no doubt he will pity our estate and make us able to bear the worst. And ye gave me meat] Here we note, that the principal works of men are those which are done to the poor members of Christ. We are indeed to help all, in as much as they are our very flesh and the creatures of God; but the rule of S. Paul must be remembered, Gal. 6.10. Do good to all, but especially to those that are of the household of faith, Many are of mind that the best works are to build Churches and Monasteries, but Christ tells us here, that the best work of all is to relieve those that be the living members of his mystical body. The third point is the reply of the Saints to Christ again, in these words, Lord, when saw we thee an hungered, and fed thee? etc. They do not deny that which Christ avouched, but do, as I take it, standing before the tribunal seat of God, humble themselves, having still an after-consideration of the infirmities and offences of their lives past. Here note then, that it is a Satanical practice for a man to brag of works and to stand upon them in the matter of justification before God. And we must rather do as the Saints of God do, abase ourselves in regard of our sins past. The last point is the answer of Christ to them again, in these words, Verily, I say unto you, in as much as ye did it to the least of those my brethren, you did it to me. A most notable sentence: and it serveth to teach us, how we should behave ourselves in doing works of mercy, which are duties to be performed in this life. We are not to do them of any sinister respect, as for praise of men or commodity, but we must propound unto ourselves the party to whom we do any good, and in him look on Christ, and so do it, as unto Christ and for Christ's sake only: and this is a good work indeed. Christ saith, Mark. 10.41. Whosoever shall give a cup of cold water to a disciple in the name of a disciple, shall not lose his reward. It is but a small gift, but yet the manner of doing it, namely in the name of a disciple, that is, in respect that he is a member of Christ, doth make it an excellent work of mercy. It is a special mark of a child of God to show mercy on a christian because he is a Christian. If any would know whether he be a christian or no, let him search himself, whether he love a man, and can do good unto him, because he is a child of God, and a member of Christ. For this is a plain argument, that he also is the child of God. Many can love, because they are loved again, but to love for Christ his sake, is a work of Christ in us and a special gift of God. The sentence of condemnation follows in the second place: and it contains four points: I. the rejection of the ungodly: II. the reason of their rejection: III. the defence which the wicked make for themselves: lastly, the answer of Christ to them again. The rejection of the wicked is uttered by a terrible sentence, Away from me ye cursed into hell fire. The use hereof in general is twofold. First it serves to awake and excite all men and women in the world whosoever they be that shall hear it, to look unto their own estates. It is wonderful to see what great security reigneth every where in these our days. Men go on in sin from day to day and from year to year without repentance, nothing at all fearing the sentence of condemnation at the last day; like unto many which for the obtaining of other men's goods are neither by the fear of arraignment or imprisonment kept in good order. The occasions of security are twofold: I. the prosperity of the wicked, who of all men live most at ease without trouble, either in body or in mind. II. Gods patience and long suffering; as Solomon saith, Eccles. 8 11. Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are fully set in them to do evil. But to awake all those which live in this security; they must remember that howsoever the Lord God doth now defer his judgement, yet there is a day wherein he will no way show mercy and long suffering, when they shall hear this fearful sentence of condemnation pronounced against them, Away from me ye cursed. The second use is to the godly: It serves to nurture them & to keep them in awe before God: and no doubt, this was a principal cause why this sentence was here penned by the holy Ghost. A wise master of a family will check his servant, & if the cause require, correct him in his child's presence, that the child itself may learn thereby to fear & stand in awe of his father: so Christ the most careful and wise governor of his Church hath set down this sentence of condemnation against the wicked, that the children of God in this world whensoever they shall hear or read the same, might be moved thereby to stand in fear of God, and more dutifully perform obedience unto his command●ments. Away from me] Here we may learn, what a blessed thing it is for a man to have true fellowship with Christ in this world. For in the day of judgement the punishment of the wicked is to be cut off from him, and driven away from his presence. Now he that would have fellowship with God after this life, & escape that punishment, must seek to have it in this life: and he that will not seek to have fellowship with him in this life shall never have it after in the day of judgement. Again, let us mark that it is nothing to draw near unto Christ with our lips, if the heart be not with him: for such as come near with the lip and keep aloof in the heart, shall hear the sentence pronounced, Away from me ye cursed; and shall be severed as far from Christ as hell from heaven. Therefore let us not content ourselves with formal profession, but open the doors of our hearts, that the king of glory may come in. Ye cursed] They are cursed who are borne in sin and live in their sins, and all the days of their lives so persevere to the last gasp without seeking recovery. Whosoever he be, that is in this estate, the curse of God hangeth over his head, and will so do till he get reconciliation with God in Christ. This being so, above all things in this world we must labour to be at peace with God, and never cease nor be quiet with ourselves till we have the same wrought and sealed in our hearts. For before such time as we be in God's favour, his fearful curse hangs over our heads, and if we so persevere without repentance, the day will come when we shall hear this fearful sentence pronounced against us: Away from me ye cursed into hell fire. What hell fire is, we must not curiously search, but rather give our whole endeavour to learn how we may avoid it: as when a man's house is on fire, his care must be, not to search how it came, but rather how to quench it: yet we are to know thus much, that by hell fire is not meant any bodily flame, but it signifies the seizing of the fearful and terrible wrath of God both on body and soul for ever. For howsoever the body be subject to burning with bodily fire, yet the soul being spiritual can not burn; and therefore hell fire is not a material fire, but a grievous torment, fitly resembled thereby. Prepared for the devil and his angels.] There is in every man's heart by nature this corruption; whereby when he sinneth, he thinks that there is no danger but all is well, having as Esai saith, made a covenant with hell. But here consider, that, although the devil was once an angel of light, yet when he had sinned, he could not escape hell: it was prepared even for him. How then shall ungodly men, which are not half so wily, think to escape? Now followeth the reason of their rejection in these words: For I was an hungered and ye gave me no meat, etc. Hence we learn these two points: I. that all man's religion and serving of God is in vain, if so be we show no compassion toward the poor members of Christ, in feeding, clothing, lodging, and visiting of them. For we must think, that many of those against whom this reason shall be brought, did know religion and profess the same, yea they prophesied in the name of Christ, and called on him, saying, Lord, Lord: and yet the sentence of condemnation goeth against them, because they show no compassion toward the members of Christ, and therefore it is a principal virtue, and a special note of a Christian, to show the bowels of compassion towards his needy brethren. Here again we note, that it is not sufficient for us to abstain from evil, but we must also do good. For it is not said, I was an hungered and ye took from me, but, Math. 3. When I was hungry ye gave me no m●ate. They are not charged with doing evil, but, for not doing good. S. john saith, The axe is laid to the root of the tree, and the reason follows, not because the tree bore evil fruit, but because it bore not good fruit: therefore it must be cast into the fire. This condemns a bad opinion of all worldly men, who think that all is well, and that God will be merciful unto them, because they do no man harm. Thus we see how the devil blinds the eyes of men: for it will not stand for payment at the day of judgement to say, I have hurt no man, unless we further do all the good we can. The third point is the defence which impenitent sinners make for themselves in these words, Lord, when saw we thee an hungered, or thirsty, or naked, or in prison, or sick, and did not minister unto thee? Thus in their own defence, that which Christ saith, they gainsay, & justify themselves. Here mark the nature of all impenitent sinners, which is to sooth and flatter themselves in sin, and to maintain their own righteousness, like to the proud Pharisie in his prayer, who bragged of his goodness, and said, Luk. 18.10. Lord, I thank thee, that I am not as other men are, extortioners, etc. and in the very same manner ignorant persons of all sorts among us, justify themselves in their strong faith, and brag of their zeal of God's glory, and of their love to their brethren, and yet indeed show no signs thereof. And truly we are not to marvel when we see such persons to justify themselves before men, whereas they shall not be ashamed to do it at the day of judgement before the Lord jesus himself. The last point, is Christ's answer to them again in these words: Verily, I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. This sentence being repeated again, doth teach us the lesson which we learned before, that when we are to show compassion to any man, especially if he be a member of God's Church, we must not consider his outward estate or his baseness, in that he wants food or raiment, but behold Christ in him, not respecting him as a man, but as a member of Christ. This it is, that must move us to compassion, and cause us to make a supply of his wants more than any respect in the world beside. And surely when Christ in his members comes to our doors and complains that he is hungry and sick, and naked, if our bowels yearn not towards him, there is not so much as a spark of the love of God in us. The seventh point in the proceeding of the last judgement is, the retribution or reward in these words: and they shall go into everlasting pain, and the righteous into life eternal. How do the wicked enter into hell and the godly into heaven? Answ. By the powerful and commanding voice of Christ, which is of that force, that neither the greatest rebel that ever was among men, nor all the devils in hell, shall be able to withstand it. And seeing that after the day of judgement we must remain for ever either in heaven or in hell, we are to look about us and to take heed unto our hearts. Indeed if the time were but a thousand or two thousand years, then with more reason men might take liberty to themselves: but seeing it is without end we must be most careful through the whole course of our lives so to live and behave ourselves, that when the day of judgement shall come, we may avoid that fearful sentence of everlasting woe and condemnation, which shall be pronounced against the wicked. And whereas all wicked men shall go to hell at Christ's commandment, it teacheth us, willingly to obey the voice of Christ in the ministery of the word. For if we rebel against his voice in this world, when in the day of judgement sentence shall be pronounced against us, we shall hear an other voice, at the giving whereof, we must obey whether we will or no, and thereupon go to everlasting pain, whither we would not. Let us therefore in time deny ourselves for our sins past, and only rely upon Christ jesus for the free remission of them all; and for the time to come, lead a new reformed life. Thus much of the order of Christ his proceeding at the day of judgement. Now follow the uses thereof, which are either comforts to God's Church or duties for all men. The first comfort or benefit is this, that the same person which died for us upon the cross to work our redemption, must also be our judge. And hence we reap two special comforts. I. The people of God shall hereby enjoy full redemption from all miseries and calamities which they had in this life. So Christ himself speaking of the signs of the end of the world saith to his disciples; ●●k. 21.28. When you see these things, lift up your heads: for your redemption draweth near. Then he shall wipe all tears from their eyes. Secondly, we shall hereby have a final deliverance from all sin. Now what a joyful thing it is, to be freed from sin, may plainly appear by the cry of S. Paul: O wretched man that I am, who shall deliver me from this body of death? And certain it is, that he which knows what sin is, & seriously reputes him of the same, would wish with all his heart to be out of this world, that he might leave off to sin, and thereby cease to displease God. The second comfort is this: the godly in this world have many enemies: they are reviled, slandered, and oftentimes put to death: well, Christ jesus at the day of judgement will take every man's case into his own hand: he will then hear the complaint of the godly, howsoever in this world they found no remedy: and then he will revenge their blood that is shed upon the earth, according to their prayer. A●●c. 6.10. This comfort is to be considered especially of all those that are any way persecuted or molested by the wicked of this world. Now follow the duties to be learned of every one of us, and they are divers. First, the consideration of the last judgement serveth to teach all ignorant persons and impenitent sinners, repentance and humiliation for their sins, and to move them with all speed to seek unto Christ for the pardon of the same. When Paul preached to the Athenians, he willed them to repent upon this ground and reason, 〈◊〉 ●7. 3. because the Lord hath appointed a day wherein he will judge the world in righteousness. To speak plainly; we can be content to hear the word, and to honour him with our lips, yet for the most part, all is done but for fashion's sake: for still we live in our old sins: our hearts are not turned: but in the fear of God let us bethink ourselves of the time, when we shall come before the judge of heaven and earth, and have all our sins laid open, and we must answer for them all. This is the point which the holy Ghost useth as a reason to move men unto repentance: and assuredly if this will not move us, there is nothing in the world will. Secondly, to this purpose Paul saith. 1. Cor. 11. ●1. If we would judge ourselves, we should not be judged. wouldst thou then escape the judgement of Christ at the last day? then in this life judge thyself. Now a man in judging of himself, must perform four things: I. he must examine himself of his own sins: II. he must confess them before the Lord. III. he must condemn himself & as a judge upon the bench, give sentence against himself. Lastly, he must plead pardon, and cry unto God as for life and death, for the remission of all his sins: and he that doth this unfeignedly shall never be judged of the Lord at the last day: but if we slack and neglect this duty in this life, then undoubtedly there remains nothing but eternal woe in the world to come. Thirdly, by this we may learn, one not to judge or condemn another, as Paul sayeth, 1. Cor. 4 3. judge nothing before the time until the Lord come, who lighten all things that are in darkness, & make the counsels of the hearts manifest. And Christ saith, Rom. 14.10. judgement is mine: and judge not, and ye shall not be judged. And again Paul saith to the Romans, Why dost thou judge thy brother? for we must all appear before the judgement seat of Christ: but some will ask, how doth one judge another? Ans. Thus: I. when a man doth well, to say of him that he doth evil: II. when a man doth evil, then to make it worse: III when a thing is doubtful, to take it in the worst part. And by any of these three ways we are not to judge either of men's persons or of their actions. Fourthly, we must endeavour ourselves to keep a good conscience before God and before all men. This is the practice of S. Paul, Act. 24.15. who in consideration and hope of a resurrection unto judgement as well of the just as of the unjust, endeavoured himself to have always a clear conscience both towards God and towards men. His example is worthy our marking and imitation; for few there be that upon this occasion make any conscience either of duty to God or to their brethren. Fifthly, the last judgement must stir us up to a reverend fear of God, & cause us to glorify him: as the Angel saith in the Revelation, Rev. 14 17. Fear God and give glory to him: for the hour of his judgement is come. And doubtless if any thing in the world will move a man to fear the Lord, it is this, to remember the fearful and terrible day of judgement. Now having spoken hitherto of the first person the father, and also of the son, it followeth in the next place to speak of the third person in these words, I believe in the holy Ghost. In which we may consider two things, the title of the person, and the action of faith, repeated from the beginning. The title is, Holy Ghost, or spirit. It may here be demanded, how this title can be fit to express the third person, which seems to be common to the rest: for the father is holy, and the son is holy: again, the father is a spirit, and the son is a spirit. Ans. Indeed the father and the son are as well to be termed holy in respect of their natures, the third person: for all three subsisting in one and the same godhead, are consequently holy by one and the fame holiness: but the third person is called holy, because beside the holiness of nature, his office is to sanctify the Church of God. Now if it be said that sanctification is a work of the whole Trinity, the answer is, that although it be so, yet the work of sanctification agrees to the Holy Ghost in special manner. The father sanctifieth by the son and by the holy Ghost: the son sanctifieth from the father and by the Holy Ghost: the holy Ghost sanctifieth from the father and from the son by himself immediately: and in this respect is the third person termed holy. Again the third person is termed a Spirit, not only because his nature is spiritual (for in that respect the father is a spirit and the son is a spirit;) but because he is spired or breathed from the father and from the son, in that he proceeds from them both. Thus we see there is a special cause why the third person is called the Holy Ghost. Now the action of faith which concerns the third person, is to believe in him. Which is, I. to acknowledge the Holy Ghost as he hath revealed himself in the word. II. In special to believe that he is my sanctifier and comforter. III. To put all the confidence of my heart in him, for that cause. In these words are comprised four points of doctrine, which are to be believed concerning the holy Ghost. The first, that he is very God. For we are not to put our affiance or confidence in any but in God alone. And no doubt the penners of the Creed in that they prefixed these words, I believe in, before the article of the third person, meant thereby to signify, that he is true God, equal with the father and the son, according to the tenor of the Scriptures themselves. Peter saith to Ananias: Why hath Satan filled thine heart, that thou shouldest lie unto the Holy Ghost? Act. 54.4. and continuing the same speech, he changeth the term only, and saith, Thou hast not lied unto men, but unto God. Whereby hei nsinuateth that the Holy Ghost is very God. In the vision of the Prophet Isai, Isa. 6.9. the words by him set down are thus: I heard the voice of jehova, saying, Whom shall I send, etc. and he said, God and say to this people: Ye shall hear indeed, but ye shall not understand. But Paul quoting the same place, spoke on this manner: Act. ●8. 15. Well spoke the Holy Ghost by Esay the Prophet, saying, Go unto this people and say unto them. Now these places being compared together make it plain, that the title of jehovah, agreeth to the holy Ghost. But yet the enemies of this truth which think that the Holy Ghost is nothing else but the action or operation of God, object out of the Scriptures to the contrary: I. God knoweth the son: Mat. 11. ●7. the holy Ghost knoweth not the son: for none knoweth the son but the father: ergo the holy Ghost is not God. Ans. That place excludeth no person in Trinity, but only creatures, and false gods, and the meaning is this: None, that is, no creature, or idol god; knoweth the son of God, but the father. And the opposition is made to exclude creatures, not to exclude the holy Ghost. ●om. 8.16. Again they object, that the holy Ghost maketh request for us with groans and sighs that can not be uttered: therefore (say they) the Holy ghost is not God, but rather a gift of God. For he that is true God, can not pray; groan, or sigh. Ans. Paul's meaning is thereby to signify that the Holy Ghost causeth us to make requests, and stirreth up our hearts to groan and sigh to God: for he said before, we have received the spirit of adoption, whereby we cry, Abba, father. Rom. 8.1. Yet further, they object the words of the Angel Gabriel to the virgin Marie, saying, The virtue of the most high hath overshadowed thee: Luk. 1. 3●. and hence they gather, that if the holy Ghost be the virtue of God, than he is not God indeed. Ans. As Christ is called the Word of God, not a word made of letters or syllables, but a substantial word, that is, being for ever of the same substance with the father: so in this place the holy ghost is called the virtue of the most highest, not because he is a created quality, but because he is the substantial virtue of the Father and the son: and therefore God equal with them both. Furthermore they allege, that neither the scriptures nor the practice of the Primitive Church doth warrant us to pray to the holy Ghost. Ans. It is not true. For whensoever we direct our prayer to any of the three persons, in him we pray to them all. Besides we have example of prayer made to the holy Ghost in the word of God. For Paul saith to the Corinthians, 2. Co●. 13●1●. The grace of our Lord jesus, the love of god the father, & the fellowship of the holy ghost be with you all. And the words are as if S. Paul had said thus; O Father, let thy love, O Son, let thy grace, O holy Ghost, let thy fellowship be with them all. And therefore this first doctrine is true, and as well to be believed as any other, that the Holy Ghost is God. The second point is, that the Holy Ghost is a distinct person from the father and the son. Hereupon the articles touching the three persons are thus distinguished: I believe in the father, I believe in the son, I believe in the holy Ghost. This point also is consonant to the Scriptures which make the same distinction. In the baptism of Christ, the father uttereth a voice from heaven, saying, Mat. 15.16. This is my beloved Son in whom I am well pleased: and not the son, or the holy ghost. Secondly the son stood in the water, and was baptised by john, and not the father, or the holy Ghost. Thirdly, the holy Ghost descended from heaven upon Christ in the form of a dove; and not the father, or the son, but the holy Ghost alone. Christ in his commission unto his disciples, saith, Mat. 28. 1●. Go teach all nations, baptizing them into the name of the father, the son, and the Holy Ghost. Now if the Holy Ghost had been the same person either with the father, or with the son, than it had been sufficient to have named the father and the son only. And the distinction of the third person from the rest, may be conceived by this, that the Holy Ghost is the Holy Ghost, and not the father or the son. The third point to be believed is, that the holy Ghost proceedeth from the father and the son. For a further proof hereof, consider these places. Paul saith, Rom. 8.9. Ye are not in the flesh, but in the spirit: for the spirit of God dwelleth in you. But if any man have not the spirit of Christ, Gal. 4.6. he is not his. And again, Because ye are sons, God hath sent forth the spirit of the son into your hearts: where we may observe, that the holy Ghost is the spirit both of the father and of the son. Now the holy Ghost is called the spirit of the father, not only because he is sent of him, but because he proceedeth from the father; as Christ saith to his disciples: joh. 15.26, When the comforter will come, whom I shall send unto you from the father, even the spirit of truth which proceedeth of the father, he shall testify of me. And therefore likewise he is the spirit of the son, not only because he is sent of the son, but also because he proceedeth from him. Again, in the Trinity the person sending doth communicate his whole essence and substance to the person sent. As the father sending the son doth communicate his essence and substance to the son. For sending doth presuppose a communication of essence. Now the father and the son send the holy Ghost: therefore both of them communicate their substance and essence unto the same person. Thirdly Christ saith, The holy Ghost hath received of mine which he shall show unto you, joh. 14.16. namely knowledge and truth, to be revealed unto his Church. Whence we may reason thus: the person receiving knowledge from another, receives essence also: the holy Ghost receives truth and knowledge from Christ to be revealed unto the Church: and therefore first of all he hath received substance and essence from the son. But some peradventure will say, where is it written in all the bible in express words, that the holv Ghost proceeds from the son as he proceeds from the father. Answer. The scripture saith not so much in plain terms, yet we must know that that which is gathered forth thence by just consequence, is no less the truth of god, then that which is expressed in words. Hereupon all Churches, save those in Greece, with one confent acknowledge the truth of this point. The fourth and last point is, that the holy Ghost is equal to the father and the son. And this we are taught to acknowledge in the Creed, in that we do as well believe in the Holy Ghost, as in the father and the son. And though the holy Ghost be sent of the father and the son, yet (as I have said before) that argues no inequality (for one equal may send another by consent) but order only, whereby the Holy Ghost is last of all the three persons. Again in that the holy Ghost receiveth from the son, it proves no inferiority. Because he receives from the son whatsoever he receives by nature, and not by grace. And he receives not a part, but all that the son hath, saving the propriety of his person. Now follow the benefits which are given by the holy Ghost, and they are of two sorts: some are common to all creatures, & some are proper to men. The benefit of the Holy Ghost common to all creatures, is the work of creation and preservation. For all things were created and made, and afterward perserued by the holy Ghost. So Elihu saith, job. 33.4. The spirit of God hath made me. And Moses saith, Gen. 1.2. In the beginning the spirit moved upon the waters. The phrase is borrowed from a bird, who in hatching of her young ones, sits upon the eggs, moves herself upon them, and heats them. And so likewise the holy Ghost in the beginning did by his own power cherish and preserve the mass or lump whereof all things were made, and caused it to bring forth the creatures. This being evident, that the Holy Ghost hath a stroke in the work of creation and preservation, we must unfeignedly acknowledge that we were first created, and since that time continually preserved by the benefit even of the third person. The benefits proper unto men, are of two sorts: some are common to all men both good and bad, and some proper to the elect and faithful. The benefits common to all men are divers: I. the gift of practising a particular calling. As in the body several members have several uses; so in every society several men have several offices and callings, and the gifts whereby they are enabled to perform the duties thereof, are from the holy Ghost. When Gedeon became a valiant captain to deliver the Israelites, jud. 6.34. it is said he was clothed with the spirit. Bezaleel and Aholiab being set apart to build the tabernacle, Exod. 31. ●. were filled with the spirit of God in wisdom and in understanding, and in all workmanship, to find out curious works, to work in gold and in silver & in brass; also in the art to set stones, and to carve in timber, etc. By this it is manifest, that the skill of any handicraft is not in the power of man, but comes by the holy Ghost. And by this we are taught to use all those gifts well, whereby we are enabled to discharge our particular callings; that they may serve for the glory of God, and the good of his Church: and those that in their callings use fraud and deceit, or else live inordinately, do most unthankfully abuse the gifts of God, and dishonour the spirit of God the author of their gifts, for which thing they must give an account one day. The second gift common to all, Heb. 6.4. is Illumination, whereby a man is enabled to understand the will of God in his word. The jews in the reading of the old testament had a vail over their hearts: and the like have all men by nature, to whom the word of God is foolishness. Paul at his conversion was smitten blind, & scales were upon his eyes: the like also be over the eyes of our minds, and they must fall away, before we can understand the will of God. Now it is the work of the holy Ghost to remove these scales and films from our eyes. 1. joh. 2.20. Apoc. 3.18. And for this very cause he is called the anointing and eye-salve: for as it doth clear the eyes, and take away the dimmenes from them; so doth the holy Ghost take away blindness from our minds, that we may see into the truth of God's word. This being a common gift, and received both of good and bad, it standeth us in hand not to content ourselves with the bare knowledge of the word, but therewithal we must join obedience, and make conscience thereof, or else that will besal us which Christ foretold, that he which knoweth his masters will and doth it not, Luk. 12. 47. shall be beaten with many stripes. The third gift of the holy Ghost, 1. Cor. 12.10. is the gift of prophecy, whereby a man is made able to interpret and expound the Scriptures. Now albeit this gift be very excellent and not given to every man, yet is it common both to good and bad. For in the day of judgement when men shall come to Christ and say, Master, we have prophesied in thy name, he shall answer again, I never knew you, depart from me ye workers of iniquity. Hereupon those that are in the calling of the ministery, and have received the gift of prophecy, must not herewithal be puffed up. For if they be not as well doers of Gods will, as teachers, their gifts will turn to their further condemnation. As the carpenters that built Noah's ark when the flood came were drowned, because they would not obey Noah's preaching: so those that have the gifts of prophecy, and are builders in God's house, if they build not themselves as well as others; for all their preaching, at the day of judgement, they shall be condemned: and therefore it standeth them in hand, not to content themselves with this, that they know and teach others Gods will, but they themselves must be the first doers of the same. The fourth common gift of the Holy Ghost, is Ability to bridle and restrain some affections, so as they shall not break out into outragions behaviour. Haman a wicked man, and an enemy to God's Church, when he saw Mordecai the jew sitting in the king's gate, and that he would not stand up nor move unto him, he was full of indignation: nevertheless the text saith, that he refrained himself. And when Abimelech an heathen king had taken Sara Abraham's wife, God said unto him: Hest. 5.10. Gen. ●0. 6. I know that thou didst this with an upright heart: and the text addeth further, I have kept thee, that thou shouldest not sin against me. And thus the Lord giveth to men, as yet without the spirit of sanctification, this gift to bridle themselves, so as in outward action they shall not practise this or that sin. For why did not Abimelech commit adultery? surely because God kept him from it. Again in the histories of the heathen we may read of many that were just, liberal, meek, continent, etc. and that by a general operation of the holy Ghost that represseth the corruption of nature, for the common good. Here than if any man ask, how it cometh to pass that some men are more modest and civil than others, seeing all men by nature are equally wicked, the answer may be, not as the common saying is, because some are of better nature than others (for all the sons of Adam are equal in regard of nature: the child new borne in that respect is as wicked as the eldest man that ever lived) but the reason is, because God gives this common gift of restraining the affections more to some then to others. This must be considered of us all. For a man may have the spirit of God to bridle many sins, and yet never have the spirit to mortify the same, and to make him a new creature. And this being so, we must take heed that we deceive not ourselves. For it is not sufficient for a man to live in outward civility, and to keep in, some of his affections upon some occasion (for that a wicked man may do) but we must further labour to feel in ourselves the spirit of God, not only bridling sin in us, but also mortifying and killing the same. Indeed both of them are the good gifts of God's spirit, but yet the mortification of sin is the chiefest, being an effectual sign of grace and proper to the elect. The fifth grace and gift of the holy Ghost is, to hear and receive the word of God with joy. In the parable of the sour, one kind of bad ground are they, Luk. 8.13. which when they have heard, receive the word with joy. And this is that, which the author of the Hebrues calls the the tasting of the good word of God, and of the powers of the world to come. We know that there is great difference between tasting of meat and eating of it. They that sit down at the table do both taste and eat, but they that dress the meat do only see and taste thereof: so it is at the Lords table. Many there be that have this gift; truly both to taste and eat of the body and blood of Christ offered in the word and Sacraments: and some again do only taste and feel the sweetness of them and rejoice therein, but yet are not indeed partakers thereof. Now if this be so, than all those which hear the word of God must take heed how they hear, and labour to find these two things in themselves by hearing: I. that in heart and conscience they be thoroughly touched and humbled for their sins: II. that they be certainly assured of the favour and love of God in Christ, and that the sweet promises of the Gospel do belong to them: and in consideration hereof they must make conscience of all sin both in thought, word, and deed, through the whole course of their lives. And this kind of hearing bringeth that joy which vanisheth not away. Thus much of the benefits of the holy Ghost common to all men both good and bad: now follow such as are proper to the elect, all which may be reduced unto one, namely, the inhabitation of the spirit, whereby the elect are the temples of the holy Ghost: who is said to dwell in men, not in respect of substance (for the whole nature of the holy Ghost cannot be comprised in the body or soul of man) but in respect of a particular operation: and this dwelling stands in two things. The first, that the holy Ghost doth abide in them, not for a time only, but for ever: for the word dwelling, noteth perpetuity. Secondly, that the holy Ghost hath the full disposition of the heart, as when a man cometh to dwell in an house, whereof he is lord, he hath liberty to govern it after his own will. Now this disposition of the hearts of the faithful by the holy Ghost, stands in five special and notable gifts; every one worthy our observation. The first is a certain knowledge of a man's own reconciliation to God in Christ. As it is said in Esai, Esai. 53.11. joh. 17.3. By his knowledge my righteous servant shall justify many. And Christ saith, This is life eternal that they know thee to be the only very God, and whom thou hast sent jesus Christ. This knowledge is not general, for then the devils might be saved; but it is particular, whereby a man knoweth God the father to be his father, and Christ the redeemer, to be his redeemer, and the holy Ghost to be his sanctifier and comforter. And it is a special work of the holy Ghost, as Paul saith, Rom. 8.16. 1. Cor. 2.12. The spirit of God beareth witness to our spirits, that we are the children of God. And, we have received the spirit which is of God, that we might know the things that are given unto us of God. The second gift is regeneration, whereby a man of a limb of the devil is made a member of Christ, and of a child of Satan (whom every one of us by nature do as lively resemble as any man doth his own parent) is made the child of God. joh. 2.5. Mat. 3.11. Except a man (saith our Saviour Christ) be borne again by water and the spirit, he cannot enter into the kingdom of heaven. john Baptist in saying that Christ baptised with the holy Ghost and fire, compares the spirit of god to fire and water. To fire for two causes: I. as it is the nature of fire to warm the body that is benumbed and frozen with cold: so when a man is benumbed and frozen in sin, yea when he is even stark dead in sin, it is the property of the Holy Ghost to warm and quicken his heart, and to revive him. II. Fire doth purge and eat out the dross from the good metal: now there is no dross nor canker that hath so deeply eaten into any metal as sin into the nature of man, and therefore the Holy Ghost is as fire to purge and eat out the hidden corruptions of sin out of the rebellious heart of man. Again the holy Ghost is compared to clear water for two causes: I. man by nature is as dry wood without sap, and the property of the holy Ghost is as water to supple and to put sap of grace into the dead and rotten heart of man. II. the property of water is to cleanse and purify the filth of the body: even so the holy Ghost doth spiritually wash away our sins, which are the filth of our nature; and this is the second benefit of the Holy Ghost. By this we are taught that he which would enter into the kingdom of God, and have the Holy Ghost to dwell in him, must labour to feel the work of regeneration by the same spirit: and if a man would know whether he have this work wrought in him or no, let him mark what Saint Paul saith, They that are of the spirit, savour the things that are of the spirit: but they that live after the flesh, savour the things of the flesh. Rom. 8.5. If therefore a man have his heart continually affected with that which is truly good, either more or less; it is a certain token that his wicked nature is changed, and he regenerate: but chose if his heart be always set on the pleasures of sin, and the things of this world, he may justly suspect himself that he is not regenerated. As for example: if a man have all his mind set upon drinking and gulling in of wine and strong drink, having little delight nor pleasure in any thing else, it argues a carnal mind & unregenerate, because it affects the things of the flesh; and so of the rest. And on the contrary, he that hath his mind affected with a desire to do the will of God, in practising the works of charity and religion, he I say, hath a spiritual and a renewed heart, and is regenerate by the holy Ghost. The third work of the holy Ghost is, to govern the hearts of the elect: this may be called spiritual regiment. A man that dwelleth in a house of his own, orders and governs it according to his own will: even so the holy ghost governs all them in whom he dwelleth, as Paul saith, they that are the sons of God are led by his spirit, Rom. 8 ●4. a most notable benefit: for look where the h. Ghost dwelleth, there he will be Lord, governing both heart, mind, will, and affections; and that two ways: I. by repressing all bad motions unto sin, arising either from the corruption of man's nature, from the world, or from the devil. II. by stirring up good affections and motions upon every occasion: so it is said, The flesh (that is, the corruption of man's nature) lusteth against the spirit: & the spirit (that is, grace in the heart) lusteth against the flesh; Gal. 5.17. & that after a double sort: first by labouring to overmaster and keep down the motions thereof: secondly, by stirring up good motions and inclinations to piety and religion. In Esay the holy Ghost hath most excellent titles: Esai. 11.2. The spirit of the Lord: the spirit of wisdom and understanding: the spirit of counsel, & of strength: the spirit of knowledge, & of the fear of the Lord. Now he is so called, because he stirs up good motions in the godly, of wisdom, of knowledge, of strength, of understanding, of counsel, and of the fear of the Lord. And S. Paul saith, that the fruits of the spirit are joy, peace, love, long suffering, gentleness, goodness, faith, meekness, temperance, etc. Gal 5 22. all which are so termed, because where the holy Ghost ruleth, there he engendereth these good gifts and motions of grace: but among all the inward motions of the spirit, the most principal are these: I. an utter disliking of sin, because it is sin. And that is, when a man hath an eye not so much to another man's sins, as to his own, & seeing them, is truly sorrowful for them, and disliketh them, and himself for them; not so much because there is a place of torment, or a day of judgement to come, wherein he must answer to God for them all: but as if there were no hell or judgement, because God is displeased by them, who hath been unto him a most loving and merciful father in redeeming him by Christ. The second is an hungering desire above all things in this world, to be at unity with God in Christ for the same sins. This is a motion of the holy Ghost, which no man can have but he in whom the holy Ghost doth dwell. The third, the gift of hearty prayer. For this cause the Holy Ghost is called the spirit of supplications, Zach. 12.10, because it stirreth up the heart, and makes it fit to pray: and therefore Paul saith, Rome 8.26. that the spirit of God helpeth our infirmities: for we know not what to pray as we ought, but the spirit itself maketh request for us with sighs which cannot be expressed. This is an ordinary work of the holy Ghost in all that believe: & he that would know whether he have the spirit dwelling truly in his heart, shall know it by this: A mother carrieth her child in her arms; if it cry for the dug, and suck the same, it is alive: being observed many days together, if it neither cry nor stir, it is dead. In like manner it is an unfallible note of a true child of God to cry to his father in heaven by prayer, but he that never crieth nor feeleth himself stirred up to make his moan to God, is in a miserable case, and he may well be thought to be but a dead child; and therefore let us learn in prayer unfeignedly to pour out our souls before God, considering it is a special gift of the Holy Ghost bestowed on the children of God. The fourth work of the holy Ghost in the heart of the elect is, comfort in distress, joh. 15.26. ●sa● 45.9. and therefore our Saviour Christ calleth him the comforter whom he will send: and in the Psalm he is called the oil of gladness, because he maketh glad the heart of man in trouble and distress. There be two things that fill the heart full of endless grief: the first, outward calamities, as when a man is in any danger of death, when he looseth his goods, his good name his friends, and such like. The second is, a troubled conscience, whereof Solomon saith, A troubled spirit, who can bear it? and of all other it is the most heavy and grievous cross that can be. When as the hand of God was heavy upon job, this was the sorest of all his affliction, and therefore he crieth out that the arrows of the almighty did stick in his soul. Now what is the comfort in this case? Ans. In the midst of all our distresses the holy Ghost is present with us, to make us rejoice and to fill us with comforts that no tongue can express out of the word of god and specially the promises thereof. And hereupon, the ungodly man when afflictions befall him, is ready to make away himself because he wants the comfort of the holy Ghost. The last benefit wrought in the hearts of the elect is, the strengthening of them to do the weightiest duties of their callings: and hence the holy Ghost is called the spirit of strength. E●●i. 11.2. There be divers things to be done of a Christian man that are far beyond the reach of his power; as fi●st, when he seeth his own sins and is truly humbled for them, then to lift up the hand of faith to heaven, and thereby to catch hold on the mercy of God in Christ, is the hardest thing in the whole world: and this do all those know to be true in some part, which know what it is to believe. Secondly it is as hard a thing in the time of temptation to resist temptation, as for dry wood to resist the fire when it begins to burn. Thirdly, when a man is put to his choice, either to lose his life, goods, friends, and all that he hath, or else to forsake religion; even then to forsake all and to stick unto Christ, is a matter of as great difficulty as any of the former. Fourthly, when a man wanteth the ordinary means of God's providence, as meat, drink, and clothing, then at the very same instant to acknowledge God's providence, to rejoice in it, and to rely thereon, is as much as if a man should shake the whole earth. It is against our wicked nature to trust God, unless he first lay down some pawn of his love & mercy to us. How then, will some say, shall any one be able to do these things? Ans. The holy Ghost is the spirit of strength, and by him we do all things; as Paul saith, Phi●. 4.12. I am able to do all things through the help of Christ which strengtheneth me. Concerning these gifts of the holy Ghost, two questions may be moved. First, what is the measure of grace in this life. Answ. Small, in respect. In this world, we receive, as Paul saith, not the tenths, Rom. 8.23. but the first fruits of God's spirit: & the earnest of the spirit. 2. Cor. 1.22. Now the first fruits properly are but as an handful or twain of corn, to a whole corn field, containing many acres & furlongs of ground. And the earnest in a bargain it may be is but a penny laid down for the paying of twenty thousand pound. The second question is, whether the graces of the holy Ghost may be wholly lost or not. Ans. The common gifts of the spirit may be lost and extinguished. But the gifts proper to the Elect can not. Indeed they may be diminished & covered as coals under ashes, and as the sap in the root of the tree in the winter season, not appearing at all in the branches; & the feeling of them may be lost: but they can not either finally or totally be abolished. It is true that God doth forsake his children; but that is only in part, 2. Chr. 32. 3●. as he left Ezechias to prove and try what was in his heart. A mother that loves her child most tenderly, sets it down in the flore, lets it stand, and fall, and break the face, and all this while she hides herself, not because her purpose is to leave her child quite, or to make it hurt itself; but that when she taketh it up again, it may love her the better. So dealeth the holy Ghost with men to make them see their own weakness and frailty: he hides himself as it were in some corner of the heart for a season, that they may the more earnestly hunger after grace, the want whereof they feel. The use of this article whereby we confess that we believe in the holy Ghost is manifold. First, considering that all the gifts which any man hath, whether they be gifts of knowledge in the word of God, or of human learning, or again gifts whereby men are enabled to practise their trades or handicrafts, do come not from ourselves but from the holy Ghost, we are taught this duty. Look what gifts soever we for our parts have received of the spirit of God, we must use them so, as they may ever serve for the glory of God and good of our brethren, and not to the practising and setting forth of any manner of sin, and by consequent to the service of the devil. For that is as if a man receiving riches and revenues of his prince, should strait way go to the prince's enemy and employ them for his benefit; which were a point of exceeding treachery. Furthermore, in every place the greater part of men are blind and ignorant persons both young and old; and aged folks, as they are ignorant themselves, so they nuzzle up their youth in ignorance. Confer with them, you s●all find that they can say nothing but that which may be learned by common talk, as that there is a God, and that this God must be worshipped: but ask them further of the means of their salvation, and of their duties to God and man, and they will answer you, that they are not book-learned: tell them further that the ordinary means to bring men to knowledge is the preaching of the word, which if they will not use, they shall be inexcusable; they will say, alas, we are dull of memory, and cannot learn. Well, for all this, thou sayest thou believest in the holy Ghost, and he is thy schoolmaster to teach thee: though thy capacity be dull, yet he is able to open thine understanding: for as there is outward teaching by the minister, so the work of the holy Ghost is joined withal to enlighten the conceit of the mind, that they which hear the word with reverence may profit thereby and get knowledge. But if for all this men will not learn, but remain ignorant still, then let them mark the example of the sons of Eli: he in some part did rebuke them for their wickedness, but yet they would not obey; and the reason is there set down, 1. S●m. ●. 25. because the Lord would destroy them. In the same manner howsoever we may not judge of any man's person, yet this may be said, that if men refuse to hear the word of God when they may, or if in hearing they will not obey, it is a fearful sign that God will at length destroy them. When a trumpet is sounded in a man's ear, and he lies still, not stirring at all; he is certainly dead. And surely when the trumpet of the Gospel is sounded in the ears of our hearts, if we awake not out of our sins to newness of life, we are no better then dead men before God. Wherefore the case being thus dangerous, and the punishment so great, let us labour in time for the knowledge of God's will, & prevent God's judgements before they light upon us. Thirdly, as the Apostle saith, Gal 5. 5. If we live in the spirit, we must walk in the spirit, that is, if we be dead unto sin by the power of the holy Ghost, and be raised up to newness of life, than we must walk in the spirit. Now to walk in the spirit, is to lead our lives in showing forth the fruits of the spirit. ●sa. 44.3, ●. In Esai the holy Ghost is compared unto water powered forth on the dry land, which maketh the willows to blossom and to bear fruit: wherefore those that have the gifts of the spirit must be trees of righteousness bringing forth the fruits of the spirit, which (as they are set down by Paul) are principally nine. The first fruit is love, which respects both God and man. Love unto God is an inward and spiritual motion in the heart, whereby God is loved absolutely for himself. This love shows itself in two things: I. when a man's heart is set and disposed to seek the honour and glory of God in all things. II. when a man by all means strives, and endeavours himself to please God in every thing, counting it a most miserable estate to live in the displeasure of God: and the heart that is thus affected, can have no greater torment then to fall into sin, whereby God is offended and his displeasure provoked. By these two signs a man may know whether he love God or no, and by them also must he testify his love. Now our love to man, is a fruit of this love of God: for God is to be loved for himself: man is loved for God. This love must not be in show only, but in deed and action. 1. joh 3.18. S. john biddeth us not to love in word and tongue only, but in deed and truth. Brotherly love doth not always lie hid, but when an occasion is offered, it doth break forth into action; it is like fire, which though for a time it be smothered, yet at length it breaks forth into a flame. And so much love a man showeth to his neighbour, as he hath; and where none is showed, none is. The second fruit is joy, when a man is as glad at the good of his neighbour as at his own good: and this is a special work of the holy Ghost. For the nature of man is to pine away, and to grieve at the good of another; and chose it is a work of grace to rejoice thereat. Paul saith, Rom. 12. 1●. Rejoice with them that rejoice. And this was the holy practice of the friends and neighbours of Zacharias and Elizabeth, when john Baptist was borne, Luk. 1.58. they came and rejoiced with them. The third fruit of the spirit, is peace. Of this Paul speaketh most excellently, saying, Rom. 12.18. If it be possible, as much as in you is have peace with all men. It is nothing else but concord which must be kept in an holy manner, with all men, both good and bad, so far forth as can be. Isai the Prophet speaking of the fruits of the Gospel saith, Esa. 11.6. The wolf shall dwell with the lamb, and the leopard with the kid, etc. Where note, that in the kingdom of Christ, when a man is called into the state of grace, howsoever by nature he be as a wolf, as a leopard, as a lion, or as a bear; yet he shall then lay away his cruel nature, and become gentle, & live peaceably with all men. Now for the practising of this peace, there are three duties especially to be learned and performed: I. rather than peace should be broken, a man must yield of his own right. When Publicans came to our Saviour Christ for tribute, he had a lawful excuse: for how soever he lived in low estate among them, yet he was the right heir to the kingdom, and therefore was free: nevertheless he stood not on his privilege, but calleth Peter, saying, Mat. 17.26,27. Lest we offend them, go to the sea and cast in an angle, and take the first fish that cometh up: and when thou hast opened his mouth, thou shalt find a piece of twenty pence: take it, and give it to them for thee and me. Here we see that our Saviour Christ, rather than he would break the common peace, yields of his own right; and so we must do if we will be good followers of him. Secondly, when any man shall sin either in word or indeed, specially if it be upon infirmity, we must avoid bitter invectives and mildly tell him of his fault, and in all meekness and love labour for his amendment. So Paul teacheth us, saying, Gal. 6.1. If any man be fallen into any fault by occasion, restore such an one with the spirit of meekness, considering thyself, lest thou be also tempted. etc. Bear ye one an others burden. Thirdly, every man within the compass of his calling, must be a peacemaker between them that are at variance. This is a special duty of godliness and christianity, and therefore our Saviour Christ doth highly commend such, and pronounceth this blessing upon them, Math. 5.9. that they shall be called the children of God. The fourth fruit of the spirit, is long suffering: and it standeth in two points: I. when a man deferreth his anger and is hardly brought to it: II. being angry doth yet moderate the same, and stay the hotness of that affection. For the first, to bridle anger, it is a special work of the holy Ghost, & the means to attain unto it are these: I. not to take notice of the injuries & wrongs done unto us, if they be not of great moment; but to let them pass, as not knowing them. Solomon saith, Pr●v. 19.11. It is a man's discretion to defer his anger. Now how is that done? it is added in the next words, It is the glory of a man to pass by infirmity: that is, when a man shall overshoot himself, either in word or in deed, to let it pass either wholly, or till a time convenient, as though we knew not of it. The second way to defer and bridle anger is, when a man hath injuried us either in word or deed, to think with ourselves that we have injuried other in the same manner: and for this cause Solomon saith, Eccles. ●. 23. Give not thine heart to all the words that men speak, lest thou hear thy servant cursing thee: for oftentimes thine heart also knoweth that thou hast cursed others. A man must not listen to every man's words at all times: but he is to think that he hath spoken or done the same to other men, and that now the Lord meeteth with him by the like, as it is said, With what measure ye meet, it shall be measured to you again. Math. 7.2. This is a thing which few consider. Evil men desire good report and would have all men speak well of them, whereas they can speak well of none: but indeed they must begin to speak well of others before others shall speak well of them. Thirdly, a man must consider how God dealeth with him. For so often as he sinneth he provoketh God to cast him away and to confound him eternally; yet the Lord is merciful and long suffering. Even so when men do offend and injury us, we must do as God doth: not be angry but fight against our affections, endeavouring to become patient and long suffering as God is with us. The second property of long suffering, is to keep the affection of anger in moderation and compass. It is not always a sin to be angry, and therefore it is said of Christ (in whom was no blemish of sin) that he was angry: Mark. 3.5. yet we must look that our anger be moderate not continuing overlong, as Paul saith, Let not the sun go down upon your wrath. The fifth fruit of the spirit is gentleness, whereby a man behaveth and showeth himself friendly and courteous to every man, as Paul saith to Titus, Tit. 3.2. Put them in remembrance that they speak evil of no man, that they be no fighters but soft, showing all meekness unto all men, whether they be good or bad. This gentleness standeth in these points: I. to speak to every man friendly and lovingly. II. to salute friendly and courteously. III. to be ready upon every occasion to give reverence and honour to every man in his place. It is made a question of some, whether a man is to salute and speak unto them that are known to be lewd and wicked men: but here we see what our duty is in that we are taught to be courteous to all men both good and bad, yet so as we approve not of their sins: as for that which S. john saith of false prophets, 2. job 10. receive them not, neither bid them God speed, it is to be understood of giving an outward approbation to false teachers. The sixth fruit is goodness, which is, when a man is ready to do good and become serviceable in his calling to all men at all times upon all occasions. This was to be seen in that holy man job: he saith; that he was eyes to the blind, job. 36. ●5. and feet to the lame, a father unto the poor, and when he knew not the cause, he sought it out. And S. Paul showed this fruit most notably after his conversion, for he saith, 1. Cor. 9. 2●● that he was made all things to all men that he might save some. He was content to undergo any thing for the good of any man. And as we have heard, the godly are trees of righteousness bearing fruit not for themselves but for others, and therefore Paul in the epistle to the Galatians giveth this rule, Do service one to another in love. Gal. 5.13. In these days it is hard to find these duties performed in any place. For both practice and proverb is commonly this, Every man for himself, and God for us all: but it is a graceless saying; and the contrary must be practised of all, that desire to be guided by the spirit. The seventh fruit is faith. Faith or fidelity standeth in these two duties. One, to make conscience of a lie, and to speak every thing whereof we speak, as we think it is, and not to speak one thing and think an other. A rare thing it is, to find this virtue in the world now adays: who is he that maketh conscience of a lie? and is not truth banished out of our coasts; considering that for gains and outward commodities men make no bones of glozing and dissembling? but alas, the practice is damnable, and the contrary is the fruit of the holy Ghost, Psal. 15. namely to speak the truth from the heart: & he that can do this, by the testimony of God himself shall rest in the mountain of his holiness, even in the kingdom of heaven. The second point, wherein fidelity consisteth is, when a man hath made a promise that is lawful and good, to keep and perform the same. Some think it is a small matter to break promise, but indeed it is a fruit of the flesh; and chose a fruit of the spirit to perform a lawful promise: and a man's word should be as sure as an obligation: and in conscience a man is bound to keep promise so far forth as he will, to whom the promise is made. Indeed if a man be released of his promise, he is then free: otherwise if we promise and do not perform, we do not only crack our credit before men, but also sin before God. The eight fruit of the spirit is meekness, which is a notable grace of God, when a man provoked by injuries doth neither intend nor enterprise the requital of the same. And it stands in three duties. The first is to interpret the sayings and doings of other men in better part as much as possibly may be. The second, when men mistake and misconstrue our sayings and doings, if the matter be of smaller moment, to be silent & patient as Christ was, when he was accused before the high priests & pharisees: this being withal remembered, that if the matter be of weight and moment, we may defend ourselves by soft and mild answers. The third, is not to contend in word or deed with any man, but when we are to deal with others, to speak our mind, and so an end. The last fruit of the spirit is temperance, whereby a man bridleth his appetite or lust in meat, drink, and apparel. In bridling the lust, these rules must be observed. I. Eating and drinking must be joined with continual fasting, after this manner. We must not glut ourselves, but rather abstain from that which nature desireth, and as some use to speak, leave our stomachs craving. II. A man must so eat and drink, as afterward he may the better be enabled for God's worship. Creatures are abused when they make us unfit to serve God. The common fault is, on the Sabbath day men so pamper themselves, as that they are made unfit both to hear and learn God's word, and fit for nothing but to slumber and sleep: but following this rule of temperance these faults shall be amended. III. This must be a caveat in our apparel, that we be attired according to our callings in holy comeliness. The Lord hath threatened to visit all those that are clothed in strange apparel. And holy comeliness is this, when the apparel is both for fashion and matter so made and worn, 〈◊〉 2.3. that it may express & show forth the graces of God in the heart, as sobriety, temperance, gravity, etc. and the beholder may take occasion by the apparel, to acknowledge and commend these virtues. But lamentable is the time, look on men and women in these days, and you may see and read their sins written in great letters on their apparel, as intemperance, pride, and wantonness. Every day new fashions please the world; but indeed that holy comeliness which the holy Ghost doth commend to us, is the right fashion when all is done. And these are the nine fruits of the spirit, which we must put in practice in our lives and conversations. Fourthly, if we believe in the holy Ghost, and thereupon do persuade ourselves, that he will dwell in us: we must daily labour as we are commanded to keep our vessels in holiness and honour unto the Lord: 1. Thess. 4.4. and the reason is good. If a man be to entertain but an earthly prince or some man of state, he would be sure to have his house in a readiness, and all matters in order against his coming, so as every thing might be pleasing unto so worthy a guest: well now, behold, we put our confidence and affiance in the holy Ghost, and do believe that he will come unto us, and sanctify us, and lodge in our hearts. He is higher than all states in the world whatsoever; and therefore we must look that our bodies and souls be kept in an honourable and holy manner, so as they may be fit temples for him to dwell in. S. Paul biddeth vs● not to grieve the holy spirit, Eph. 4.30. where the holy Ghost is compared to a guest, and ou● bodies and souls unto Inns: and as men use their guests friendly and courteously, showing unto them all service and duty: so must we do to God's spirit which is come to dwell and abide in us, doing nothing in any case, which may disquiet or molest him. Now there is nothing so grievous unto him as our sins, and therefore we must make conscience of all manner of sin, least by abusing of ourselves, we do cause the holy Ghost (as it were) with grief to depart from us. When the ark of the covenant which was a sign of the presence of God, was in the house of Obed Edom, the text saith, that the Lord blessed him and all his house: but when the holy Ghost dwells in a man's heart, 2. Sam. 6.17. there is more than the ark of the Lord present, even God himself: and therefore may we look for a greater blessing. Now then shall we grieve the holy Ghost by sinning, seeing we reap such benefit by his abode? It is said that our Saviour Christ was angry when he came into the temple at jerusalem, and saw the abuses therein. Now shall he be angry for the abuses that are done in a temple of stone, and seeing the temples of our bodies which are not made of stone, but are spiritual, figured by that earthly temple, seeing them (I say) abused by sin, will he not be much more angry? Yea we may assure ourselves, he can not abide that. And therefore if we believe in the holy Ghost, we must hereupon be moved to keep our bodies and souls pure and clean. And further, to persuade us hereunto, we must remember this, that when we pollute our souls and bodies with any manner of sin, we make them even stables and sties for our wretched enemy the devil to harbour in. For when Satan is once cast out, if afterward we fall again to our old sins & looseness of life, and so defile our bodies, they are then most clean and neat for them to dwell in: whereupon he will come and bring seven other devils worse than himself, & so a man's last end shall be worse than his beginning. Now what a fearful thing is this, that the body which should be a temple for the holy Ghost, by our sins should be made a stable for the devil. 1. Thess ●. 1●. Furthermore S. Paul biddeth us, not to quench the spirit. The graces of the holy spirit in this life, are like sparks of fire, which may soon be quenched with a little water. Now so oft as we sin, we cast water upon the grace of God, and as much as we can put out the same: therefore it stands us in hand to make conscience of every thing wherein we may offend and displease God. And we may assure ourselves, that so long as we live and lie in our corruptions and sins, the holy Ghost will never come and dwell with us. He is a spirit most pure and chaste, and therefore must have an undefiled temple to dwell in. Thus we have heard what is to be believed concerning the Father, Son, and holy Ghost. Now, look as we believe in God distinguished into three persons: so we must remember, that when we perform divine worship to him, we may distinguish the persons, but we are not to sever them: when we pray to the Father, we must not omit the Son or the holy Ghost, but make our prayers to them all: for as in nature they are one, and in person not divided but distinguished: so in all worship we must never confound or sever the persons, but distinguish them, and worship the Trinity in unity and unity in trinity: one God in three persons, and three persons in one God. Hitherto we have entreated of the first part of the Creed concerning God: now follows the second part thereof concerning the Church: and ●t was added to the former upon special consideration. For a August. in ●nchir. c. 59 the right order of a confession did require, that after the Trinity the Church should be mentioned, as the house after the owner, the temple after God, and the city after the builder. Again, Aug. l. 4. c. 10. de lymb. ad Catech. the Creed is concluded with points of doctrine concerning the Church, because whosoever is out of it, is also forth of the number of gods children: and he can not have God for his father, which hath not the Church for his mother. Question is made what the words are which are to be supplied in this article, the holy Catholic Church, whether, I believe, or, I believe in: and ancient expositors have sufficiently determined the matter. One b Ruffin. in symb. saith, In these words, in which is set forth our faith of the godhead, it is said, In God the father, in the Son, and in the holy Ghost; but in the rest where the speech is not of the Godhead, but of creatures and mysteries, the preposition In is not added that it should be, in the holy Church, but, that we should believe there is an holy Church not as God, but as a company gathered to God. And men should believe that there is remission of sins, not, in the remission of sins: and they should believe the resurrection of the body not, in the resurrection of the body: therefore by this preposition the Creator is distinguished from the creatures, and things pertaining to God from things pertaining to men. Another upon these words, This is the work of God that ye believe in him; saith, August tract. 2. 9.10 ●oh. If ye believe in him, ye believe him; not if ye believe him, ye believe in him, for the devils believed God, but did not believe in him. Again of the Apostles, we may say, we believe Paul, but we do not believe in Paul: we believe Peter, but we believe not in Peter. For his faith that believeth in him which justifieth the ungodly, is imputed to him for righteousness. What is it therefore to believe in him? by believing to love and like, and as it were to pass into him, and to be incorporated into his members. Now the reasons which some Papists bring to the contrary to prove that we may believe in the creatures, & in the church, are of no moment. First they allege the phrase of Scripture, Exod. 14.31. They believed in God, and in Moses. 1. Sam. 27. 12. And Achis believed in David. 2. Chron. 20.20. Believe in the Prophets and prosper. Ans. Epiph an. in Anchor. The Hebrew phrase in which the servile letter Beth is used, must not be translated with a preposition that ruleth an accusative or ablative case, but with a dative case on this manner, Believe Moses, David, the Prophets: and it doth not impart any affiance in the creature, but only a giving of credance by one man to another. Secondly they allege, that ancient fathers read the article on this manner, I believe in the holy Catholic Church. Answ. Indeed some have done so: but by this kind of speech they signified no more but thus much, that they believed that there was a Catholic Church. Thus having found what words are to be supplied, let us come to the meaning of the article. And that we may proceed in order, let us first of all see what the Church is. The Church is a peculiar company of men, predestinate to life everlasting and made one in Christ. First I say, it is a peculiar company of men: for Saint Peter saith, 1. Pet. 2. ●. Ye are a chosen generation, a royal priesthood, an holy nation, and a peculiar people. He speaks indeed of the Church of God on earth, but his saying may be also extended to the whole Church of God, as well in heaven as in earth. Now because there can be no company unless it have a beginning and a cause whereby it is gathered: therefore I add further in the definition, predestinate to life everlasting. Noting thereby the ground and cause of the Catholic Church, namely God's eternal predestination to life everlasting: and to this purpose our Saviour Christ saith, Luk. 12.31. Fear not little flock, for it is your father's will to give you the kingdom: signifying thereby, that the first and principal cause of the Church, is the good pleasure of God whereby he hath before all works purposed to advance his elect to eternal salvation. Therefore one saith well, a Bernard. in Cant. only the elect are the Church of God. And further, because no company can continue and abide for ever, unless the members thereof be joined and coupled together by some bond, therefore I add in the last place, made one with Christ. This union maketh the Church to be the Church: and by it the members thereof, whether they be in heaven or in earth, are distinguished from all other companies whatsoever. Now this conjunction between Christ and the Church is avouched by Saint Paul when he saith, Col 1.18. Christ is the head to his body, which is his Church: and when he ascribes the name of Christ not only to the person of the Son but to the Church itself, as in the Epistle to the Galatians. To Abraham and his seed were the promises made: he saith not, and to his seeds, as speaking of many, but, and unto his seed, as speaking of one, which is Christ: that is not the redeemer alone, but also the Church redeemed. For Christ as he is man is not the only seed of Abraham. And this definition of the Church is almost in so many words set down in the Scriptures in that it is called the Family of God, partly in heaven, Eph. 3.15. and partly in earth, named of Christ: and it is also called the heavenly jerusalem, the mother of us all: and, the celestial jerusalem: and, Gal. 4.20. Heb. 12.22. the congregation of the first borne. Now for the better understanding of the nature, estate, and parts of the Church, two points among the rest must be considered; the efficient cause thereof, C●●s predestination; and the form, the mystical Union. In handling the doctrine of Predestination, my meaning is, only to stand on such points as are revealed in the word and necessary, tending to edification. And first I will show what is the truth, and secondly the contrary falsehood. In the truth I consider four things; I. what Predestination is: II. what is the order of it: III. what be the parts of it: IV. what is the use. Predestination may thus be defined: It is a part of the counsel of God, whereby he hath before all times purposed in himself to show mercy on some men, & to pass by others, showing his justice on them for the manifestation of the glory of his own name. First, I say, it is a part of his counsel, because the counsel or decree of God, universally extends itself to all things that are: and Predestination is God's decree so far forth as it concerns the reasonable creatures, especially man. Now in every purpose or decree of God, three things must be considered; the beginning, the matter, the end. The beginning is the will of God whereby he willeth and appointeth the estate of his creatures: & it is the most absolute, supreme, and sovereign cause of all things that are, so far forth as they have being: having nothing either above itself or out of itself, to be an impulsive cause to move or incline it; and to say otherwise, is to make the will of God to be no will. Indeed men's wills are moved and disposed by external causes, out of themselves borrowed from the things whereof deliberation is made, because they are to be ruled by equity and reason: and a man's bare will without reason is nothing. Now Gods will is not ruled by another rule of reason or justice, but itself is an absolute rule both of justice and reason. A thing is not first of all reasonable and just, and then afterward willed by God: but it is first of all willed by God, and thereupon becomes reasonable and just. The matter of his purpose is a decreed manifestation of two of the most ptincipall attributes of the godhead, mercy and justice: and that with a limitation or restraint of mercy to some of the creatures, and justice to some others, because it was his good will and pleasure. And we are not to imagine that this is a point of cruelty in God: for his very essence or nature is not justice alone or mercy alone, but justice and mercy both together: and therefore to purpose the declaration of them both upon his creatures over whom he is a sovereign Lord; and that without other respects, upon his very will and pleasure, is no point of injustice. The supreme end of the counsel of God is the manifestation of his own glory partly in his mercy, and partly in his justice. For in common equity the end which he propounds unto himself of all his doings, must be answerable to his nature; which is majesty and glory and (as I have said) justice and mercy itself. And because Paul's disputation in the 9 to the Romans gives light and sufficient confirmation to this which I now teach, I will stand a little to open and resolve the same. From the 1. verse to the 6. he sets down his grief conceived for his brethren the jews, and therewithal, that it might not be thought that he spoke of malice, he doth only in close and obscure manner insinuate the Rejection of that nation. This done in the 6. v. he answers a secret objection which might be made, on this manner: If the jews be rejected, them the word of God is of none effect: that is, than the covenant made with the forefathers is void: but the covenant can not be void: therefore the jews are not rejected. The assumption he takes for granted, and denies the consequence of the proposition. And the ground of his denial is, because there is a distinction between man and man, even among the jews, whereby some are indeed in the covenant, some not. And this distinction is proved by three examples: the first in this verse, that of the children of jacob the common parent of all the jews, some are Israel, that is, truly in the covenant as jacob was: and some are not Israel. Now it might be further objected, that the jews are not only the posterity of jacob, but the seed of Abraham in whom all nations of the earth are blessed: and therefore not to be rejected. And to this Paul answers vers. 7. alleging a second example of the distinction between man and man out of the family of Abraham, in which some were indeed sons, some were not. For the proof of this, first he sets down the words of the text in Moses, In Isaac shall thy seed be called: and secondly makes an exposition of them with a collection on this manner: All they which are the sons of the promise are the seed of Abraham or the sons of God: but Isaac is a son of promise and not Ishmael: therefore Isaac is the seed of Abraham and heir of the blessing, and not Ishmael. The proposition is in the 8. verse, the assumption in the 9 vers. the conclusion in the 7. verse. Here mark, I. how he makes a double seed, one according to the flesh, the other spiritual: and two kind of sons, one of the flesh, the other son of the promise or the son of God: for he puts the one for the other. II. that the distinction between Isaac and Ishmael, whereby one is in the covenant of grace, the other not; stands not in their foreseen saith and unbelief, and the fruits of them: but in the purpose and will of God itself. For Isaac is called the child of promise, because by the virtue of it he was borne, and believed, and was adopted the child of God, and made heir of the covenant given to Abraham: and therefore consequently the right of apoption befell him by the mere good pleasure of God, which is the first cause of our salvation, without respect of any thing in the person of Isaac. For what God by his promise brings to pass in time, that he most freely decreed before all times. Now considering the jews might say that Ishmael was rejected, because he was borne of the handmaid Hagar, whereas they, for their parts descend of Abraham and Sarai; by Isaac the lawful son, Paul adds a third example of the distinction between man and man out of the family of Isaac, in which jacob was a true son and heir of the promise, and Esau was not. Now the distinction of these two persons is propounded in the 10. vers. and confirmed verse 11, 12, 13. in which are set down three things: I. the time of this distinction, yer the children were borne, and therefore when they had neither done good nor evil. And this circumstance is noted, to show, that God was not moved by any prevision or preconsideration of Jacob's godliness and Esau's profaneness to prefer the one before the other. II. the end why the distinction was made at this time and not afterward when they were borne is, that the purpose of God which is according to his election might remain sure, not of works but by him that calleth: that is, that by this means it might appear, that when God receives any man into the covenant of eternal life, it proceeds not of any dignity in the man whom God calleth, but from his mercy and alone good pleasure, that his decree of saving the elect might remain firm and sure for ever. Hence it is manifest that there is an unchangeable decree of election of some men (for he that takes all and accepts none can not be said to choose) to salvation, depending upon the alone will of God; and therefore necessarily by the law of contraries, there is an opposite decree of reprobation: for in that God ordaineth some to eternal salvation, he testifies thereby, that his purpose is to pass by some without showing of mercy. III. The author of this distinction, God himself by his purpose before all times, which purpose he made manifest by testimony given to Rebecca, saying, the greater shall serve the younger: that is, the first borne and more excellent according to the flesh, shall lose his birthright and the blessing of his father, and in respect of title to the covenant, be subject to the younger. And because this testimony concerning the freedom and servitude of jacob and Esau might seem sufficient to prove the election of the first and the rejection of the second, therefore Paul adds a second testimony out of Malachi, I have loved jacob & hated Esau: that is, I have purposed to love jacob & to hate Esau. And these words no doubt, are alleged to expound the former place out of Moses, and show that the bondage of Esau was joined with the hatred of God, and the feedom of jacob with the love of God as tokens thereof. Against this received exposition of the former words which I have now propounded, sundry exceptions are made. First, that the prerogative of Isaac above Ishmael, and jacob above Esau, was only in temporary blessings, in that God vouchsafed unto them the right of the land of Canaan. Ans. If these places are to be understood of temporal blessings and not spiritual, than the Apostle hath not fitly alleged the former examples, to prove the rejection of the jews from the Covenant. For though it be granted, there be a difference between man and man, in respect of earthly blessings, yet doth it not follow that there shall be the same difference in things concerning the kingdom of heaven. If a father for some cause disinherit one or two of his children, it were absurd thereupon to conclude that he might therefore kill any of the rest. Again, the land of Canaan was not only an earthly inheritance, but also a pledge and figure unto our forefathers of a better inheritance in heaven: and therefore the excluding of Ishmael and Esau from the land of Canaan was a sign that they were excluded from the covenant of grace, and the right of eternal life. Some others say, that by jacob and Esau are not meant two persons, but the two nations of the Idumeans and the Israelites. Ans. It is a manifest untruth. For it was not possible for two nations to strive in the womb of Rebecca, unless we considered them as they were comprehended under the two heads, to wit, the very persons of jacob and Esau. And whereas they say that Esau in person never served jacob, but only in his posterity, the answer is, that Jacob's freedom and prerogatives were spiritual, and not temporal, which by faith he saw a far off, but enjoyed not: and therefore proportionally Esau was debased to the condition of a servant in respect of his younger brother, not so much in respect of his outward estate and condition, as in regard of the covenant made with his ancestors from which he was barred. And though it be granted that by jacob and Esau two nations and not two persons are to be understood, yet all comes to one head, for the receiving of the nation of the Israelites into the covenant, and the excluding of the nation of the Edomites, both descending of jacob and Esau, serve as well to prove Gods eternal election & reprobation, as the receiving and rejecting of one man. Others say that these words, I have hated Esau, are thus to be understood; I have less loved Esau then jacob. But how then shall we say that Paul hath fitly alleged this text to prove the rejection of the jew from the favour of God and the Covenant of grace, considering that of men, whereof one is loved more of God, the other less; both may still remain in the Covenant. Lastly, it is alleged that the former exposition makes Ishmael & Esau damned persons. Ans. We must leave unto God all secret judgement of particular persons, and yet nevertheless Paul doth very fitly in there two persons, both descending of Abraham, and both circumcised; set forth examples of such, as for their outward prerogatives, are indeed barred from the covenant of life everlasting before god. And again the opposition made by Paul requires that the contrary to that which is spoken of Isaac and jacob, should be said of Ishmael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternal life. Ishmael is noted with the brand of a mocker, and Esau of a profane man. To proceed in the text, because the doctrine of Paul delivered in the former verses might seem strange unto the Romans, therefore in the 14. verse, he lays down an objection, and answers the same. The objection is this: If God put distinction between man and man, without respect had to their persons, upon his own will and pleasure, then is he unjust: but he is not unjust: therefore he makes no such distinction. The answer is, God forbid. Whereby he denies the consequence of the proposition, on this manner: Though God should elect some to salvation, and reject some others and that upon his will, yet were there no injustice with God. The reason of this answer follows in the 18. verse. God hath absolute power or freedom of will, whereby without being bound to any creature, he may and can first of all have mercy on whom he will, and secondly harden whom he will. For the proof of the first, that God hath mercy on whom he will, he lays down the testimony of Moses, vers. 15. I will have mercy on him on whom I will show mercy, and I will have compassion on him on whom I will have compassion. And in verse 16. makes his collection thence, that it [namely the purpose of God according to election verse 11.] is not in him that willeth or in him that runneth, but in God that showeth mercy. Whereby he teacheth, that the free election of God in order goes before all things that may in time befall man: and that therefore neither the intentions and endeavours of the mind, nor the works of our life, which are the effects of election, can be the impulsive causes to move God to choose us to salvation. The second, that God hardens whom he will, is confirmed & made plain by the testimony of Scripture concerning Pharaoh, verse 17. In the 19 verse there follows an other objection, arising out of the answer to the former, on this manner: If God will have some to be hardened and rejected, and his will can not be resisted, then with no justice can he punish them that are necessarily subject to his decree: but God will have some to be hardened and rejected, and his will can not be resisted: therefore (saith the adversary) with no justice can he punish man that is necessarily subject to his decree. Here mark, that if there had been an universal election of all men, and if men had been elected or rejected according as God did foresee that they would believe or not believe, the occasion of this objection had been cut off. But let us come to Paul's answer. In the 20. verse he takes the assumption for granted, that some are rejected because God will: and that the will, that is, the decree of God can not be resisted: A child might answer his objection, if men were elect and refused for their foreseen faith and ●nbeleefe. and only denies the coherence of the proposition, checking the malapert pride of the adversary, and showing that the making of this wicked and blasphemous collection against the will of God, is as if a man should sue God at the law, and bring him as it were to the bar, and plead against him as his equal, whereas indeed the creature is nothing to the creator, and is absolutely to submit itself to his will in all things. In vers. 21. he proceeds to a second answer, showing that Gods will is not to be blamed, because by his absolute sovereignty and the right of creation, he hath power to choose men, or to reject and harden them. And where there is right and power to do a thing, the will of the doer is not to be blamed. Now that God hath this right and power over his creature, it is proved by a comparison from the less to the greater, on this manner. The potter hath power over the clay to make of the same lump one vessel to honour, and another to dishonour: therefore may God much more make some vessels of mercy, and some vessels of wrath prepared to destruction. The first part of the comparison is vers. 21. the second part vers. 22, 23. And lest any man should think that God makes vessels of honour and dishonour without sufficient and just cause in himself, as the potter may do: therefore he sets down ends of the will of God: he makes vessels of dishonour to show his wrath, and to make manifest his power: and again he condemns no man till he have suffered him with long patience. And he makes vessels of honour that he might declare the riches of his glory upon them. Hence it is manifest, first that the end of predestination is the glory of God, which is to be made manifest partly in his justice and partly in his mercy: secondly that men are not elected or refused of God, for their foreseen corru●tions or virtues: for then Paul would not have said, the God made vessels of dishonour, but that being so already, he left them in their dishonour. Thus from the 6. verse of this chapter to the 24. Paul hath described unto us the doctrine of God's eternal predestination, and that by the judgement of a Aug de ●raede●t. san●t. ad Paulinum. ep. 7●. E●c●ir. 98 99 ●●●●●rum. 105. epist. ●ierony. He●lib●● q. 10 B●d. i● Rom. & Aquinas, etc. Divines in all ages. The order of God's Predestination is this. It is the property of the reasonable creature to conceive one thing after another, whereas God conceives all things at once with one act of understanding, and all things both past and to come are present with him; and therefore in his eternal counsel he decrees not one thing after another, but all things at once. Nevertheless for our understanding sake, we may distinguish the counsel of God concerning man into two acts or degrees: the first is, the purpose of God in himself, in which he determines what he will do, and the end of all his doings: and that is to create all things, specially man for his own glory, partly by showing on some men his mercy, and upon others his justice. The second is, an other purpose whereby he decrees the execution of the former, and lays down means of accomplishing the end thereof. These two acts of the counsel of God, are not to be severed in any wise, nor confounded, but distinctly considered with some difference. For in the first, god decrees some men to honour by showing his mercy and love on them, and some again to dishonour by showing his justice on them; and this man more than that, upon his will and pleasure, and there is no other cause hereof, known to us. In the second, known and manifest causes are set down of the execution of the former decree. For no man is actually condemned; yea God decrees to condemn no man but for his sins: and no man is actually saved but for the merit of Christ. Furthermore this latter act of the counsel of God, must be conceived of us in the second place and not in the first. For evermore the first thing to be intended is the end itself, and then afterward the subordinate means and causes whereby the end is accomplished. Again the second act of God's counsel contains two other; one which setteth down the preparation of the means whereby God's Predestination begins to come in execution; and they are two, the creation of man righteous after the image of God, the voluntary fall of Adam and withal the shutting up of all men under damnation: the other appoints the applying of the several means to the persons of men; that God's decree, which was set down before all times may in time be fully accomplished; as shall afterward in particular appear. Predestination hath two parts, the Decree of Election, the Decree of Reprobation or No-election. This division is plain by that which hath been said out of the 9 chapter to the Romans, and it may be further confirmed by other testimonies. Of some it is said, 2. Tim. 2.19. that the Lord knows who are his: and of some others. Christ shall say in the day of judgement, Math. 7.21. Act. 13.48. I never knew you. In the Acts it is said, that as many of the Gentiles as were ordained to life everlasting believed. And Jude saith of false prophets, jud. 4. that they were ordained to condemnation. In handling the decree of Election, I will consider three things: I. what Election is: II. the execution thereof: III. the knowledge of particular Election. For the first, God's Election is a decree in which according to the good pleasure of his will, he hath certainly chosen some men to life eternal in Christ for the prai●e of the glory of his grace. This is the same which Paul saith to the Ephesians, Eph. ●. 4.5. God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love: who hath predestinate us to be adopted through jesus Christ unto himself, according to the good pleasure of his will. Now that we m●y the better conceive this doctrine, let us come to a consideration of the several points thereof. First of all I say, Election is God's decree. For there is nothing in the world that comes to pass either universally or particularly without the eternal and unchangeable decree of God. And therefore whereas men are actually chosen, & brought to life everlasting it is because God did purpose with himself and decree the same before all worlds. Now touching the decree itself, six things are to be observed. The first, what was the motive or impulsive cause that moved God to decree the salvation of any man. Ans. The good pleasure of God. For Paul saith, he will have mercy on whom he will have mercy: and, He hath predestinate us according to the good pleasure of God. Rom. 8. 18. Eph. 1.5. As for the opinion of them that say, that foreseen faith and good works are the cause that moved god to choose men to salvation, it is frivolous. For faith and good works are the fruits and effects of gods election. Paul saith, he hath chosen us, not because he did foresee that we would become holy, but th●t we might be holy. Eph. 1.4. 〈◊〉 1. ●●. And, he hath predestinate us to adoption. Which is all one as if he had said, he hath predestinate us to believe, because adoption comes by believing. Now if men are elected that they might believe, then are they not elected because they would believe. For it can not be that one thing should be both the cause and the effect of another. The second point is, that God's election is unchangeable; so as they which are indeed chosen to salvation can not perish, but shall without fail attain to life everlasting. Paul takes it for a conclusion● that the purpose of God according to election must remain firm and sure; Rom. 9 ●●. an● 1. 29. and again, that the gifts and calling of god are without repentance. And Samuel saith, The strength of Israel will not lie or repent. For he is not a man that he should repent. ●. Sam. 15 ●9. Such as God's nature is, such is his will and counsel: but his nature is unchangeable, I am jehovah, saith he, M●l. 3 6. and I change not: therefore his will likewife and his counsels be unchangeable. And therefore whensoever the spirit of God shall testify unto our spirits, that we are justified in Christ, and chosen to salvation; it must be a means to comfort us, and to 'stablish our hearts in the love of God. As for the opinion of them that say, the elect may fall from grace and be damned, it is full of hellish discomfort, and no doubt from the devil. And the reasons commonly alleged for this purpose, are of no moment, as may appear by the scanning of them. Eph. 1 ●. ●. ●he●s. ●. 4. 〈◊〉 ●. ●. First they object that the Churches of the Ephesians, Thessalonians, and the dispersed jews are all called Elect by the Apostles themselves, yet sundry of them afterward fell away. Ans. I. There are two kinds of judgement to be given of men, the judgement of certainty, and the judgement of charity. By the first indeed, is given an infallible determination of any man's election; but it belongs unto God principally and properly: and to men but in part, namely so far forth as God shall reveal the estate of one man unto another. Now the judgement of charity belongs unto all men; and by it, leaving all secret judgements unto God, we are charitably to think, that all those, that live in the Church of God, professing themselves to be members of Christ, are indeed elect to salvation, till God make manifest otherwise. And on this manner, and not otherwise do the Apostles call whole Churches elect. II. they are called elect of the principal part, and not because every member thereof was indeed elect; as it is called an heap of corn though the bigger part be chaff. ●●●l. 69. ●8. exod. ●2 32. ●●● 9●3. Secondly it is alleged, that David prays that his enemies may be blotted out of the book of life, which is the election of God, and that Moses and Paul did the like against themselves. Answer. David's enemies had not their names written in the book of life but only in the judgement of men. Thus judas so long as he was one of the disciples of Christ, was accounted as one having his name written in heaven. Now hence it follows, that men's names are blotted out of God's book, when it is made clear and manifest unto the world, that they were never indeed written there. And where Moses saith, Forgive them this sin: if not, blot me out of thy bo●ke: and Paul, I could wish to be accursed, etc. there meaning was, not to signify that men elected to salvation might become reprobates: only they testify their zealous affections, that they could be content to be deprived of their own salvation, rather than the whole body of the people should perish, and God lose his glory. As for that which Christ saith, joh. 6 70. Have I not chosen you twelve, and one of you is a devil, it is to be understood not of election to salvation, but of election to office of an Apostle; which is temporary and changeable. The third point is, that there is an actual election made in time, being indeed a fruit of God's decree, and answerable unto it, and therefore I added in the description these words, whereby he hath chosen some men. All men by nature are sinners, and children of wrath, shut up under one & the same estate of condemnation. And actual election is, when it pleaseth God to sever and single out some men above the rest, out of this wretched estate of the wicked world, and to bring them to the kingdom of his own son. Thus Christ saith of his own disciples, joh. 15.19. I have chosen you out of the world. The fourth point is, the actual or real foundation of God's election, and that is Christ: and therefore we are said to be chosen to salvation in Christ. Eph. 1.4. He must be considered two ways: as he is God, we are predestinate of him, even as we are predestinate of the father and the holy Ghost. As he is our Mediator we are predestinate in him. For when God with himself had decreed to manifest his glory in saving some men by his mercy, he ordained further the creation of man in his own image, yet so as by his own fall he should enfold himself and all his posterity under damnation: this done, he also decreed that the Word should be incarnate actually, to redeem those out of the former misery, whom he had ordained to salvation. Christ therefore himself was first of all predestinate as he was to be our head, and as Peter saith, 1. Pet. 1.20. Aug de praede●t. ●anct. c. 15. ordained before all worlds; and we secondly predestinate in him, because God ordained that the execution of man's Election should be in him. Here if any demand, how we may be assured that Christ in his passion stood in our room and stead, the resolution will be easy, if we consider that he was ordained in the eternal counsel of God, to be our surety and pledge, and to be a public person to represent all the elect in his obedience and sufferings: and therefore it is, that Peter saith, Act. 2.23. ●. Tim. 1. ●●. that he was delivered by the foreknowledge and determinate counsel of God. And Paul, that grace was given unto us through Christ jesus before the world was. The fifth point is, concerning the number of the Elect. And that I expressed in these words, hath chosen some men to salvation. If God should decree to communicate his glory and his mercy to all and every man, there could be no election. For he that takes all, cannot be said to choose. Therefore Christ saith, Many are called, but few are chosen. Some make this question; how great the number of the elect is, and the answer may be this, that the Elect considered in themselves be innumerable, but considered in comparison to the whole world, they are but few. Hence it follows necessarily, that saving grace is not universal, but indefinite or particular, unless we will against common reason make the streams more large & plentiful than the very fountain itself. And this must excite us above all things in the world to labour to have fellowship with Christ, & to be partakers of the special mercy of God in him, yea to have the same sealed up in our hearts. Benefits common to all, as the light of the sun, etc. are not regarded of any. Things common to few, though they be but temporal blessings, are sought for of all. God gives not riches to all men, but to some more, to some less, to some none. And hereupon how do men like drudge's toil in the world from day to day, and from year to year, to enrich themselves. Therefore much more ought men to seek for grace in Christ, considering it is not common to all. We must not content ourselves to say, God is merciful, but we must go further, and labour for a certificate in the conscience, that we may be able to say that God is indeed merciful to us. When the Disciples would have known how many should be saved, he omitting the question, answers thus, Strive to enter in at the strait gate. The last point is, the end of God's election, and that is the manifesting of the praise and excellency of the glorious grace of God. Eph ●●. Thus having seen what Election is, let us come to the Execution thereof. Of which remember this rule, Men predestinate to the end, that is, glory, or eternal life, are also predestinate to the subordinate means, whereby they come to eternal life: and these are vocation, justification, sanctification, glorification. For the first, he that is predestinate to salvation, is also predestinate to be called, as Paul saith, Rom. 8. 3●. Whom he hath predestinate, them also he calleth. Secondly, whom God calleth, they also were predestinate to believe; therefore saving faith is called the faith of the elect. T●●. 1.1. And in the Acts, Act. 13.48. as many as were ordained to life everlasting, believed. Thirdly whom God hath predestinate to life, them he justifieth, as Paul sait●, Rom. ●. 30. whom he hath predestinate, them he calleth, and whom he calleth, them he justifieth. Fourthly, whom he hath predestinate to life, them he hath predestinate to sanctification and holiness of life, as Peter saith, that the jews were elect according to the foreknowledge of God the father unto sanctification of the spirit. ●. Pe●. ●. 1. Lastly, they that are predestinate to life, are also predestinate to obedience, as Paul saith to the Ephesians, Eph. 2. 10. Ye are the workmanship of God, created in Christ jesus unto good works, which God hath ordained that we should walk in them. This rule being the truth of God, must be observed: for it hath special use. First of all it serves to stop the mouths of ungodly & profane men. They use to bolster up themselves in their sins by reasoning on this manner: If I be predestinate to eternal life, I shall be saved whatsoever come of it, how wickedly and lewdly soever I live: I will therefore live as I list, and follow the swinge of mine own will. But, alas, like blind bayards they think they are in the way, when as they rush their heads against the wall, and far deceive themselves. For the case stands thus: all men that are ordained to salvation, are likewise ordained in the counsel of God to use all the good means whereby they may come to salvation. And therefore all the elect that live in this world shall be called, justified, sanctified, and lead their lives in all good conscience before God and men: and they that live and continue in their own wicked ways disputing on this manner, If I be ordained to salvation, I shall not be damned; overshoot themselves, and as much as they can, plunge themselves headlong into the very pit of hell. And for a man to live and die in his sins, let the world dispute as they will, it is an infallible sign of one ordained to damnation. Secondly, there be others that think that the preaching of the word, the administration of the Sacraments, admonitions, exhortations, laws, good orders, and all such good means are needless, because God's counsels be unchangeable: if a man shall be condemned, nothing shall help: if a man be saved, nothing shall hinder. But we must still for our part remember, that God doth not only ordain the end, but also the means whereby the end is compassed: and therefore the very use of all prescribed means is necessary. And for this cause we must be admonished with diligence to labour and use all good means, that we may be called by the ministery of the Gospel, and justified, and sanctified, and at length glorified. If a king should give unto one of his subjects a princely palace, upon condition that he shall go unto it in the way which he shall prescribe; oh what pains would the man take to know the way, and afterward to keep and continue in it: but behold, the kingdom of heaven is the most glorious and royal palace that ever was; and God hath bestowed the same on his elect: and he requires nothing at their hands but that they would turn their faces from this world, and walk unto it in the way which he hath chalked forth unto them in his word. Therefore if we would have life everlasting, we must come forth of the broad way that leads to destruction, and enter into the strait way that leads to eternal life. We must acquaint ourselves with the guides which are the Ministers of the word, that will cry unto us, Here is the way, walk ye in it, when we go to the right hand or to the left. Vocation, justification, sanctification, repentance, new-●bedience, are the marks of the way, and we must pass by them all: and thus our weary souls weltering a while in this wretched world, shall at length be received into eternal joy and happiness. Touching the knowledge of particular election, two special points are to be scanned: I. whether a man may know his election: II. how it may be known. For the first, Papists are of mind that no man can certainly know his own election unless he be certified thereof by some special revelation from God: but the thing is false and erroneous which they say. When the disciples of our Saviour Christ returned from preaching, and showed what wonders they had done, and how devils were subject unto them, the text saith they rejoiced greatly. But Christ answered them again, saying, Luk. 10.10. In this rejoice not, but rather rejoice that your names are written in heaven. Whereby he signifies that men may attain to a certain knowledge of their own election. For we can not, neither do we rejoice in things either unknown or uncertain. Saint Peter saith, 2. 〈◊〉 1. ●●. Give all diligence to make your election sure. Now in vain were it to use diligence if the assurance of election could not be any ways compassed without an extraordinary revelation. And Paul saith to the Corinthians, Prove yourselves whether ye be in the faith or not. 2. Cor. 13.5. Where he takes it for granted, that he which hath faith may know that he hath faith, and therefore may also know his election: because saving faith is an unfallible mark of election. The second point is, how any man may come to know his own election. And there be two ways of knowing it. The one is by ascending up as it were into heaven, there to search the counsel of God, and afterward to come down to ourselves. The second by descending into our own hearts to go up from ourselves, as it were by Jacob's ladder, to Gods eternal counsel. The first way is dangerous, and not to be attempted. For the ways of God are unsearchable and past finding out. The second way alone is to be followed, which teacheth us by signs & testimonies in ourselves, to gather what was the eternal counsel of God concerning our salvation. And these testimonies are two: the testimony of God's spirit, and the testimony of our spirits, as Paul saith, Rom. 8.16. the spirit of God beareth witness together with our spirits, that we are the sons of God. Touching the testimony of God's spirit, two questions may be demanded. The first is, by what means the spirit of God giveth a particular testimony in a man's conscience of his adoption. Ans. It is not done by any extraordinary revelation, or enthusiasm, that is, an ordinary revelation without the word; but by an application of the promises of the Gospel in the form of a practical syllogism, on this manner: Whosoever believeth in Christ, is chosen to life everlasting. This proposition is set down in the word of God, and it is further propounded, opened, and applied to all that be in the Church of God, by the ministers of the Gospel set apart for this end. Now while the hearers of God's word give themselves to meditate and consider of the s●me promise, comes the spirit of God and enlightens the eyes, and opens the heart, & gives them power both to will to believe, and to believe indeed: so as a man shall with freedom of spirit, make an assumption and say, but I believe in Christ, I renounce myself, all my joy and comfort is in him: flesh and blood can not say this, it is the operation of the holy Ghost. And hence ariseth the blessed conclusion which is the testimony of the spirit, therefore I am the child of God. The second question is, how a man may discern between the illusion of the devil, and the testimony of the spirit. For as there is a certain persuasion of God's fovour from God's spirit; so there be sleights and frauds of the devil whereby he flatters and soothes men in their sins: and there is in all men natural presumption in show like faith, indeed no faith. And this counterfeit mocke-faith is far more common in the world then true faith is. Take a view hereof in our ignorant and careless people; ask any one of them, whether he be certain of his salvation or no; he will without bones making, protest that he is fully persuaded and assured of his salvation in Christ: that if there be but one man in a country to be saved, it is he: that he hath served God always, and done no man hurt: that he hath evermore believed, and that he would not for all the world, so much as doubt of his salvation. These and such like presumptuous conceits in blind and ignorant persons, run for currant faith in the world. Now the true testimony of the spirit is discerned from natural presumption, and all illusions of the devil by two effects and fruits thereof, noted by Paul in that he saith, that the spirit makes us cry Abba, that is, father. The first is, to pray so earnestly with groans and sighs, as though a man would even fill heaven and earth with the cry not of his lips, but of his heart, touched with sense and feeling of his manifold sins and offence. And this indeed is a special and principal note of the spirit of adoption. Now look upon the loose and careless man, that thinks himself so filled with the persuasion of the love and favour of God, ye shall find that he very seldom or never prays: and when he doth, it is nothing else but a mumbling over the Lord's prayer, the Creed, and the ten Commandments for fashions sake. Which argues plainly that the persuasion which he hath of God's mercy, is of the flesh and not of the spirit. The second fruit is, the affection of a dutiful child to God a most loving father: and this affection makes a man stand in fear of the majesty of God wheresoever he is, and to make conscience of every evil way. Now those that are carried away with presumption, so soon as any occasion is given, they fall strait into sin without mislike or stay, as fire burns with speed when dry wood is laid unto it. In a word, where the testimony of the spirit is truly wrought, there be many other graces of the spirit joined therewith, as when one branch in a tree buddeth the rest bud also. The testimony of our spirit is the testimony of the heart and conscience, purified and sanctified in the blood of Christ. And it testifieth two ways, by inward tokens in itself, by outward fruits. Inward tokens are certain special graces of God imprinted in the spirit, whereby a man may certainly be a●●ured of his adoption. These tokens are of two sorts, they either respect o●● sins, or God's mercy in Christ. The first are in respect of sins p●st, p●●sent, or to come. The sign in the spirit which concerneth sins past, ●s 〈◊〉 sorrow, which I may term a beginning & mother grace of many other gi●●● and graces of God. It is a kind of grief conceived in heart in respect of God. And the nature of it may the better be conceived, if we compare it with the contrary. Worldly sorrow springs of sin, and it is nothing else but the horror of conscience, and the apprehension of the wrath of God for the same: now godly sorrow, it may indeed be occasioned by our sins, but it springs properly from the apprehension of the grace and goodness of God. Worldly sorrow is a grief for sin only in respect of the punishment: godly sorrow is a lively touch and grief of heart for sin because it is sin, though there were no punishment for it. Now that no man may deceive himself in judging of this sorrow, the holy Ghost hath set down seven fruits or signs th●●●●● whereby it may be discerned. The first is Care to leave all our sins: the second is Apology whereby a man is moved and carried to accuse & condemn himself for his sins past, both before God and men. The third is indignation, whereby a man is exceedingly angry with himself for his offences. The fourth is fear, lest he fall into his former sins again. The fifth is desire, whereby he craveth strength and assistance, that his sins take not hold on him as before. The sixth is zeal, in the performance of all good duties contrary to his special sins. The seventh is revenge, whereby he subdues his ●o●●● lest it should hereafter be an instrument of sin as it hath been in ●ormer time. Now when any man shall feel these fruits in himself, he hath no doubt the godly sorrow, which here we speak of. The token which is in regard of sins present, is the combat between the flesh and the spirit, Gal. 1.17. proper to them that are regenerate, who are partly flesh and partly spirit. It is not the check of conscience which all men find in themselves both good and bad, so oft as they offend God: but it is a fight and striving of the mind, will, and affections with themselves, whereby so far forth as they are renewed, they carry the man one way, and as they still remain corrupt, they carry him flat contrary. Men having the disease called Ephialtes, when they are half asleep feel as it were some weighty thing lying upon their breasts, and holding them down: now lying in this case, they strive with their hands and feet and with all the might they have to raise up themselves, and to remove the weight, and can not. Behold here a lively resemblance of this combat. The flesh which is the inborn corruption of man's nature, lies upon the hearts of the children of God, and presseth them down as if it were the very weight of a mountain: now they, according to the measure of grace received, strive to raise up themselves from under this burden, and do such things as are acceptable to God; but can not as they would. The token that respects sin to come, is Care to prevent it. That this is the mark of God's children, appeareth by the saving of john, ●. joh. 5.18. He that is borne of God sinneth not, but keepeth himself that the wicked one touch him not. And this care shows itself not only in ordering the outward actions, but even in the very thoughts of the heart. For where the Gospel is of force it brings every thought into captivity to the obedience of Christ: 1. Cor. 10.5. and the Apostles rule is followed, P●●l. 4.8. whatsoever things are true, whatsoever things are honest, etc. think on these things. The tokens which concern God's mercy are specially two. The first is, when a man feels himself distressed with the burden of his sins, or when he apprehends the heavy displeasure of God in his conscience for them: then further to feel how he stands in need of Christ, and withal heartily to desire, yea to hunger and thirst after reconciliation with God in the merit of Christ, and that above all other things in the world. To all such Christ hath made most sweet and comfortable promises, which can appertain to none but to the elect. joh. 7. 37. If any man thirst, let him come to me and drink: he that believeth in me, as saith the Scripture, out of his belly shall flow rivers of water of life. Rev. 21. 6. I will give unto him which is a thirst of the well of the water of life freely. Now if he that thirsteth, drink of these waters, mark what followeth, joh. 4.14. Whosoever drinketh of the water that I shall give him, shall never be more a thirst: but the water that I shall give him, shall be in him a well of water springing up unto everlasting life. The second is a strange affection wrought in the heart by the spirit of God, whereby a man doth so esteem and value, and as it were, set so high a price on Christ and his righteousness, that he accounts even the most precious things that are, to be but as dung in regard thereof. Phil. 3.8. M●●h. ●3. 44. This affection was in Paul, and it is expressed in the parable in which after a man hath found a treasure, he first hides it, and then sells all he hath and makes a purchase of the field where it is. Now every man will say of himself, that he is thus affected to Christ, and that he more highly esteems the least drop of his blood, than all things in the world beside: whereas indeed most men are of Esau's mind, rather desiring the red broth then Isaaks blessing; and of the same affection with the Israelites, which liked better the onions and flesh pots of Egypt, than the blessings of God in the land of promise. Therefore that no man may deceive himself, this affection may be discerned by two signs. The first is to love and like a Christian man because he is a Christian. For he that doth aright esteem of Christ, doth in like manner esteem of the members of Christ. And of this very point our Saviour Christ saith, Math. 10. ●●. he that receiveth a Prophet in the name of a prophet, shall receive a Prophet's reward, and he that receives a righteous man in the name of a righteous man, shall receive the reward of a righteous man. And Saint john saith, Hereby we know that we are translated from death to life, because we love the brethren: that is, such as are members, even because they are so. The second sign of this affection is a love and desire to the coming of Christ, whether it be by death unto any man particularly, or by the last judgement universally, and that for this end that there may be a full participation of fellowship with Christ. And that this very love is a note of adoption, it appears by that which S. Paul saith, 2. Tim. 4.8. that the crown of righteousness is laid up for all them that love the appearing of Christ. The outward token of adoption is New-obedience, whereby a man endeavours to obey God's commandments in his life and conversation: as Saint john saith, 1. joh. 2.3. Hereby we are sure that we know him, if we keep his commandments. Now this obedience must not be judged by the rigour of the moral law, for than it should be no token of grace, but rather a means of damnation: but it must be esteemed & considered as it is in the acceptation of God, Mal. 3.17. Si quod vis n● potes deus factum computat. August. who spares them that fear him as a father spares an obedient son, esteeming things done not by the effect and absolute doing of them, but by the affection of the doer. And yet lest any man should here be deceived, we must know that the obedience, which is an infallible mark of the child of God, must be thus qualified. First of all it must not be done unto some few of God's commandments, but unto them all without exception. Herod heard john Baptist willingly, and did many things: and judas had excellent things in him, as appears by this, that he was content to leave all and to follow Christ, and he preached the Gospel of the kingdom in jury as well as the rest: yet alas, all this was nothing: for the one could not abide to become obedient to the seventh commandment in leaving his brother Philip's wife; and the other would not leave his covetousness, to die for it. Upright and sincere obedience doth enlarge itself to all the commandments, as David saith, Psal. 1●9. ●. I shall not be confounded, when I have respect to all thy commandments. And Saint james saith, jam. 2. 100LS. he which faileth in one law is guilty of all: that is, the obedience to many commandments is indeed before God no obedience, but a slatte sin if a man wittingly and willingly carry a purpose to omit any one duty of the law. He that reputes of one sin truly, doth repent of all: and he that lives but in one known sin without repentance, though he pretend never ●o much reformation of life, indeed reputes of no sin. Secondly this obedience must extend itself to the whole course of a man's life after his conversion and repentance. We must not judge of a man by an action or two, but by the tenor of his life. Such as the course of a man's life is, such is the man: though he, through the corruption of his nature, fail in this or that particular action, yet doth it not prejudice his estate before God, so be it he renew his repentance for his several slips and falls, not lying in any sin; and withal from year to year walk unblamable before God and men. S. Paul saith, 2. Tim. 2.19. The foundation of God remaineth sure: the Lord knoweth who are his. Now some might hereupon say, it is true indeed, God knows who are his; but how may I be assured in myself that I am his? to this demand as I take it, Paul answers in the next words, Let every one that calleth on the name of the Lord depart from iniquity: that is, let men invocate the name of God; praying seriously for things whereof they stand in need, withal giving thanks, and departing from all their former sins, and this shall be unto them an infallible token that they are in the election of God. Thirdly in outward obedience it is required that it proceed from the whole man: as the regeneration which is the cause of it, is through the whole man in body, soul, and spirit. ●. Thess. 3.23. Again, obedience is the fruit of love, and love is from the pure heart, the good conscience, and faith unfeigned. Thus we have heard the testimonies and tokens whereby a man may be certified in his conscience that he was chosen to salvation before all worlds. If and desire further resolution in this point, let them meditate upon the 15. psal. and first epistle of S. john, being parcels of Scripture penned by the holy Ghost for this end. Here some will demand how a man may be assured of his adoption, if he want the testimony of the spirit to certify him thereof. Ans. Fire is known to be no painted but a true fire, by two notes; by heat, and by the flame: now if the case fall out that the fire want a flame, it is still known to be fire by the heat. In like manner, as I have said, there be two witnesses of our adoption, God's spirit, and our spirit: now if it fall out that a man feel not the principal, which is the spirit of adoption, he must then have recourse to the second witness, and search out in himself the signs and tokens of the sanctification of his own spirit, by which he may certainly assure himself of his adoption, as we know fire to be fire by the heat though it want a flame. Again it may be demanded on this manner: how if it come to pass that after inquiry, we find but few signs of sanctification in ourselves. Ans. In this case we are to have recourse to the least measure of grace, less than which, there is no saving grace; and it stands in two things: an hearty disliking of our sins because they are sins, and a desire of reconciliation with God in Christ for them all: and these are tokens of adoption, if they be sound wrought in the heart, though all other tokens for the present seem to be wanting. If any shall say, that a wicked man may have this desire, as Balaam, who desired to die the death of the righteous: the answer is, that Balaam indeed desired to die as the righteous man doth, but he could not abide to live as the righteous: he desired the end, but not the proper subordinate means which tend unto the end; as vocation, justification, sanctification, repentance, etc. the first is the work of nature, the second is the work of grace. Now I speak not this to make men secure and to content themselves with these small beginnings of grace, but only to show how any may assure themselves that they are at the least babes in Christ: adding this withal, that they which have no more but these small beginnings must be careful to increase them, because he which goes not forward goes backward. Lastly, it may be demanded what a man should do if he want both the testimony of God's spirit and his own spirit, and have no means in the world of assurance. Ans. He must not utterly despair, but be resolved of this, that though he want assurance now, yet he may obtain the same hereafter. And such must he advertised to hear the word of God preached: and being outwardly of the Church, to receive the Sacraments. When we have care to come into the Lord's vineyard and to converse about the winepress, we shall find the sweet juice of heavenly grace pressed forth unto us plentifully by the word and sacraments, to the comfort of our consciences, concerning gods election. This one mercy that God by these means in some part reveals his mercy, is unspeakable. When sickness or the day of death comes, the dearest servants of God, it may be, must encounter with the temptations of the devil, and wrestle in conscience with the wrath and displeasure of God, as for life and death: and no man knows how terrible these things are, but those which have felt them. Now when men walk thus through the valley of the shadow of death, unless God should, as it were open heaven, and stream down unto us in this world some lightsome beams of his love in Christ by the operation of his spirit, miserable were the case even of the righteous. Thus much of Election, now follows Reprobation, in handling whereof we are to observe three things. I. what it is. II. how God doth execute this decree. III. how a man may judge of the same. For the first, Reprobation is God's decree, in which because it so pleased him, he hath purposed to refuse some men by means of Adam's fall and their own corruptions, for the manifestation of his justice. First, I say, it is a decree, and that is evident thus. If there be an eternal decree of God, whereby he chooseth some men, than there must needs be another decree whereby he doth pass by others and refuse them. For election always implies a refusal. Again, what God doth in time, that he decreed to do before time: as the case falls out even with men of mean wisdom, who first of all intent with themselves the things to be done and after do them. But god in time refuseth some men as the scripture testifieth, and it appeareth to be true by the event: Therefore God before all worlds decreed the rejecting of some men. Now in this decree four points are to be considered. The first is the matter or object thereof, which is the thing decreed, namely the rejection of some men in respect of mercy, or, the manifestation of his justice upon them. This may seem strange to man's reason● but here we must with all submission strike our topsails, for the word of God saith as much in plain terms. The Apostle Jude speaking of false Prophets saith, jud. 4. that they were of old ordained to this damnation. And Paul saith in emphatical terms, that God makes vessels of wrath prepared to destruction: ●om. ● 22. 2. ●o● 4.3. 2. 〈◊〉. 2.9.13. and that some are rejected, whom he opposeth to them which are elected to salvation. The second point is the impulsive cause that moved God to set down this decree concerning his creature, & that was nothing out of himself, but his very will and pleasure. He hardened Pharaoh with final hardness of heart because he would: and therefore he deceed to do so because he would. And our Saviour Christ saith, Mat. 11.25. I thank thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast opened them unto babes. But upon what cause did God so? It follows in the next words, Vers. 25. It is so, O father, because thy good pleasure is such. And if it be in the power and liberty of a man to kill an ox or a sheep for his use, to hunt & kill the hare and partridge for his pleasure: then much more without injustice may it be in the will and liberty of the creator to refuse and forsake his creature of his glory. Nay it stands more with equity a thousand fold that all the creatures in heaven and earth should jointly serve to set forth the glory and majesty of God the creator in their eternal destruction, than the striking of a sly or the kill of a slay should serve for the dignity of all men in the world. For all this, it is thought by very many to be very hard to ascribe unto God who is full of bounty and mercy such a decree, and that upon his very will: but let us see their reasons. First of all they say it is a point of cruelty for God to purpose to create a great part of the world to damnation in hell fire: the answer is, that by the virtue of this decree God cannot be said to create any man to damnation, but to the manifestation of his justice and glory in his due and deserved damnation: and the doing of this is absolute justice. Secondly it is alleged that by this means God shall hate his own creature, and that before it is: but it is an untruth. We must distinguish between God's purpose to hate and actual hating. Now indeed God before all worlds did purpose to hate some creatures: and that justly so far forth as his hating of them will serve for the manifestation of his justice: but he neither hates them indeed nor loves them before they are: and therefore actual hatred comes not in till after the creation. Whom God hath decreed to love, them, when they are once created, he begins to love in Christ with actual love: and whom he hath decreed to hate, them being once created, he hates in Adam with actual hatred. Thirdly it is objected, that by this doctrine God shall be the author of sin, for he which ordains to the end ordains to the means of the end: but God ordains men to the end, that is, damnation: therefore he ordains them to the means thereof, that is, sin. Ans. The proposition being thus understood, he which ordains a man to an end, in the same order and manner ordains him to the means, is false. For one may be ordained to the end simply, the end being simply good; and yet not be simply ordained to the means, because they may be evil in themselves, and only good in part, namely so far forth as they have respect of goodness in the mind of the ordainer. Secondly, the assumption is false: for the supreme end of God's counsel is not damnation, but the declaration of his justice in the just destruction of the creature: neither doth God decree man's damnation as it is damnation, that is, the ruin of man and the putting of him forth to perishment, but as it is a real execution of justice. Thirdly we must make distinction between sin itself and the permission thereof, and between the decree of rejection, and actual damnation: now the permission of sin, and not sin itself properly is the subordinate means of the decree of rejection. For when God had decreed to pass by some men, he withal decreed the permission of sin, to which permission men were ordained: and sin itself is no effect, but only the consequent of the decree: yet so, as it is not only the antecedent, but also the efficient and meritorious cause of actual damnation. The third point is, the real foundation of the execution of this decree, in just condemnation, and that is the voluntary fall of Adam and of all his posterity in him with the fruit thereof, the general corruption of man's nature. For howsoever God hath purposed to refuse men because it so pleased him, yet when his purpose comes to execution he condemneth no man but for his sins: and sin though it were not in the counsel of God an impulsive cause that moved him to purpose a declaration of justice and judgement, yet was it a subordinate means of damnation: God in wonderful wisdom ordering & disposing the execution of this decree, so as the whole blame and fault of man's destruction should be in himself. And therefore the Lord in the Prophet Ose saith, Hos. 13. 9 One hath destroyed thee, but I will help thee: that is, salvation is of God, and the condemnation of men is from themselves. Now whereas many depraving our doctrine say, that we ascribe unto God an absolute decree in which he doth absolutely ordain men to damnation, they may here be answered. If by absolute, they understand that, which is opposed to conditional, than we hold and avouch, that all the eternal decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they understand a bare and naked decree without reason or cause, than we deny Gods decrees to be absolute. For though the causes thereof be not known to vs● yet causes there be, known to him, and just they are: yea the very will of God itself is cause sufficient, it being the absolute rule of justice. And though men in reason can not discern the equity and justice of Gods will in this point, yet may we not thereupon conclude that therefore it is unjust. The sun may shine clearly though the blind man see it not. And it is a flat mistaking to imagine that a thing must first of all be just in itself, and then afterward be willed of God. Whereas contrarise, God must first will a thing before it can be just. The will of God doth not depend upon the quality and nature of the thing, but the qualities of things in order of causes follow the will of God. For every thing is as God wills it. Lastly, if it be called an absolute decree, because it is done without all respect to man's sin, than we still deny it to be absolute. For as God condemns man for sin: so he decreed to condemn him for and by his sin: yet so, as if the question be made what is the cause why he decrees rather in his justice to condemn this man then that man, no other reason can be rendered, but his will. The last point, is the end of God's decree, namely the manifestation of his justice, as Solomon saith, Prov. 16.4. The Lord hath made all things for his own sake, and the wicked for the day of evil. And Paul saith, Rom. 9.22. that God made vessels of wrath, to show his wrath and to make his power known. Thus we have seen what Reprobation is: now follows the execution thereof, for that which God decrees before time, in time he executes. And here a special rule to be remembered is this. Those which are ordained to just damnation, are likewise ordained to be left to themselves in this world, in blindness of mind and hardness of heart, so as they neither shall nor will repent of their sins. The truth of this we may see in God's word. For S. Peter speaking of the priests and Doctors, and chief of the people among the jews saith plainly, ●. Pet. 2.8. They stumbled at the word, and are disobedient. Why so? the reason is there set down, because they were ordained to it of old. And so Paul saith to the Corinthians, that he handled not the word of God deceitfully, but in the declaration of the truth he approved himself to every man's conscience in the sight of God. Now hereupon it might be said: how then comes it to pass that all receive not the Gospel in Corinth; and to this he answers with a terrible sentence, 2. Cor. 4.3. If (saith he) our Gospel be hid, it is hid to them that perish: giving us to understand, that God leaves them to themselves in this world, whom he purposeth to refuse. And the Lord by the Prophet Esai saith of the jews, Esai. ●. ●. By hearing they shall hear and not understand, and by seeing they shall see & not perceive, lest they should hear with their ears, and see with their eyes, and understand with their hearts, and so turn and be saved. The use of this is manifold: first it serveth to overthrow the opinion of carnal men which reason thus: If I be ordained to damnation, let me live never so godly and well, I am sure to be damned, therefore I will live as I list: for it is not possible for me to alter God's decree. Blasphemous mouths of men make nothing of this and like speeches, and yet they speak flat contraries. For whom God hath purposed in his eternal counsel to refuse, them also he hath purposed for their sins, to leave to the blindness of their minds and hardness of their hearts, so as they neither will nor can live a godly life. Secondly, this rule doth as it were, lead us by the hand, to the consideration the fearful estate of many people among us. We have had for the space of thirty years and more the preaching of the Gospel of Christ, and the more plentifully by reason of the schools of learning. But what hath been the issue of it? I doubt not but in many it hath been the means of their conversion & salvation: but to speak generally of the greater part there is little or no fruit to be seen. The most after this long preaching remain as blind, as impenitent, as heard hearted, and as unreformed in their lives as ever they were, though they have heard the Lord calling them to repentance from day to day, and from year to year. Well if this rule be the truth of God, as no doubt it is, than I say plainly, that there is a most fearful judgement of God among us. My meaning is not to determine or give sentence of any man's person, of any town or people, nevertheless this may be avouched, that it is a terrible and dangerous sign of the wrath of God, that after this long and daily preaching, there is still remaining a general hardness of heart, impenitency, and want of reformation in the lives of men. The smiths stithy, the more it is beaten the harder it is made: and commonly the hearts of men, the more they are beaten with the hammer of God's word, the more dull, secure, and senseless they are. This being so, it stands every man in hand to look to his own estate. We are careful to fly the infection of the bodily plague: oh then! how careful should we be to fly the common blindness of mind and hardness of heart, which is the very plague of all plagues, a thousand fold worse than all the plagues of Egypt? And it is so much the more fearful, because the more it takes place, the less it is perceived. When a malefactor on the day of assize is brought forth of the jail, with great bolts and fetters to come before the judge, as he is going all men pity him and speak comfortably unto him: but why so? because he is now to be arraigned at the bar of an earthly judge. Now the case of all impenitent sinners is far more miserable, than the case of this man: for they lie fettered in bondage under sin and Satan; and this short life is the way, in which they are going every hour to the bar of God's justice, who is the King of kings and Lord of lords, there to be arraigned and to have sentence of condemnation given against them. Now canst thou pity a man that is before an earthly judge, and wilt thou not be touched with the misery of thine own estate who goest every day forward to the bar of God's justice; whether thou be sleeping or waking, sitting or standing, as a man on the sea in a ship goes continually toward the haven, though he himself stir not his foot. Begin now at length to lay this point to your hearts, that, so long as ye run on in your blind ways without repentance, as much as ye can, ye make post hast to helward: and so long as you continue in this miserable condition, as Peter saith, Your judgement is not far off, and your damnation sleepeth not. Thirdly, seeing those whom God hath purposed to refuse shall be left unto themselves, and never come to repentance, we are to love and embrace the word of God preached & taught unto us by the ministers of the Gospel: withal submitting ourselves unto it, and suffering the Lord to humble us thereby, that we may come at length out of the broad way of blindness of mind and hardness of heart leading to destruction, into the straight way of true repentance and reformation of life, which leadeth to salvation. For so long as a man lives in this world after the lusts of his own heart, he goes on walking in the very same broad way to hell, in which all that are ordained to condemnation walk: and what a fearful thing is it, but for a little while to be a companion in the way of destruction with them that perish: and therefore I say once again, let us all in the fear of God, lay his word unto our hearts, and hear it with reverence, so as it may be in us the sword of the spirit to cut down the sins and corruptions of our natures, and work in us a reformation of life and true repentance. The third point concerning the decree of Reprobation, is the judgement to be given of it. This judgement belongeth to God principally and properly, because he knoweth best what he hath determined concerning the estate of every man, and none but he knows who they be which are ordained to due and deserved damnation. And again, he only knoweth the hearts and wills of men, and what grace he hath given them, what they are, and what all their sins be, and so doth no angel nor creature in the world beside. As for men, it belongs not to them to give judgement of reprobation in themselves or in others, unless God reveal his will unto them and give them a gift of discerning. This gift was bestowed on sundry of the Prophets in the old testament, and in the new testament on the Apostles. Psal. 69. & 109. David in many psalms makes request for the confusion of his enemies, not praying only against their sins, (which we may do) but even against their persons, which we may not do. No doubt he was guided by God's spirit, and received thence an extraordinary gift to judge of the obstinate malice of his adversaries. And Paul prays against the person of Demetrius, saying, The Lord reward him according to his doings. 2. Tim. 4.14. And such kind of prayers were lawful in them, because they were carried with pure and upright zeal, and had no doubt a special gift whereby they were able to discern of the final estate of their enemies. Again, God sometimes gives this gift of discerning of some men's final impenitency to the Church upon earth, I say not, to this or that private person, but to the body of the Church or greater part thereof. S. john writing unto the Churches saith, ●. joh. 5.16. There is a sin unto death (that is, against the holy Ghost) I say not that thou shouldest pray for it: in which words he takes it for granted, that this sin might be discerned by the Church in those days. And Paul saith, If any man believe not the Lord jesus, 1. Cor. 16.22. let him be had in execration, Mara-natha, that is, pronounced accursed to everlasting destruction. Whence it appears, that the Church hath power to pronounce men rejected to everlasting damnation, upon some special occasions, though a Sic Chrysost. I dare not say ordinarily and usually. The primitive Church with one consent prayed against julian the Apostata, and the prayers made were not in vain, as appeared by the event of his fearful end. As for private and ordinary men, for the tempering and rectifying of their judgements, in this case they must follow two rules. The one is, that every member of the Church is bound to believe his own election. It is the commandment of God binding the very conscience, ● joh. 3. that we should believe in Christ. Now to believe in Christ, is not only to put our affiance in him, and to be resolved that we are justified and sanctified and shall be glorified by him, but also that we were elect to salvation in him before the beginning of the world, which is the foundation of the rest. Again, if of things that have necessary dependence one upon another, we are to believe the one than we are to believe the other. Now election and adoption are things conjoined, and the one necessarily depends upon the other. For all the elect (as Paul saith) are predestinate to adoption: and we are to believe our own adoption: and therefore also our election. The second rule is, that concerning the persons of those that be of the Church, we must put in practise the judgement of charity, and that is to esteem of them as of the elect of God till God make manifest otherwise. By virtue of this rule the ministers of God's word are to publish and preach the gospel to all without exception. It is true indeed there is both wheat and darnel in God's field, chaff and corn in God's barn, fish and dross in God's net, sheep and goats in Christ's fold: but secret judgements belong unto god, & the rule of love, which is to think & wish the best of others, is to be followed of us that profess faith working by love. It may be demanded, what we are to judge of them that as yet are enemies of God. Ans. Our duty is, to suspend our judgement concerning their final estate: for we know not whether God will call them or no: and therefore we must rather pray for their conversion then for their confusion. Again, it may be demanded, what is to be thought of all our ancetours and forefathers that lived and died in the times when popery took place. Ans. We may well hope the best and think that they were saved: for though the Papacy be not the Church of God, and though the doctrine of Popery raze the foundation, yet nevertheless in the very midst of the Roman Papacy, God hath always had a remnant which have in some measure truly served him. In the old testament when open Idolatry took place in all Israel, God said to Eliah, I have reserved seven thousand to myself that never bowed knee to Baal: See Illyr. Catal. test. ver●. and the like is and hath been in the general apostasy under Antichrist. Saint john saith, that when the woman fled into the wilderness for a time, Rev. 12.17. even then there was a remnant of her seed which kept the commandments of God, and had the testimony of jesus Christ. And again, when ordinary means of salvation fail, than God can and doth make a supply by means extraordinary, and therefore there is no cause why we should say, that they were condemned. Thirdly it may be demanded, whethether the common judgement given of Francis Spira that he is a reprobate be good or no? Ans. We may with better warrant say no; then any man say, yea. For what gifts of discerning had they, which came to visit him in his extremity; and what reasons induced them to give this peremptory judgement. He said himself that he was a reprobate: that is nothing; a sick man's judgement of himself is not to be regarded. Yea, but he despaired; a senseless reason: for so doth many a man year by year, & that very often as deeply as ever Spira did; and yet by the good help of the ministery of the word, both are and may be recovered. And they which will avouch Spira to be a reprobate, must go further and prove two things, that he despaired both wholly and finally: which if they cannot prove, we for our parts must suspend our judgements, and they were much to blame that first published the book. Lastly it may be demanded, what is to be thought of them that make very fearful ends in raving and blaspheming. Ans. Such strange behaviours are oftentimes the fruits of violent diseases which torment the body, and bereave the mind of sense and reason: and therefore if the persons lived well, we must think the best: for we are not by outward things to judge of the estate of any man. Solomon saith, that all things come alike to all, and the same condition to the just and to the wicked. Thus much of the parts of Predestination. Now follows the use thereof: and it concerns partly our judgements, partly our affections, and partly our lives. The uses which concern judgement are three. And first by the doctrine of Predestination we learn that there cannot be any justification of a sinner before God by his works. For God's election is the cause of justification, because whom God electeth to salvation after this life, them he electeth to be justified in this life. Now election itself is of grace and of grace alone, as Paul saith, Rom. 11●5. Election is by grace, and if it be of grace, it is no more of works: or else were grace no grace: therefore justification is of grace and of grace alone: & I reason thus. The cause of a cause is the cause of all things caused: but grace alone is the cause of predestination, which is the cause of our vocation, justification sanctification, etc. Grace therefore is also the alone cause of all these. Therefore the Scriptures ascribe not only the beginning, but also the continuance and accomplishment of all our happiness to grace. For first, as election, so vocation is of grace. Paul saith, 1. Tim. 1.9. God hath called us not according to our works, but according to his purpose and grace. Again, faith in Christ is of grace. So it is said, To you it is given to believe in Christ. Phil. 1.29. Also the justification of a sinner is of grace. So Paul saith plainly to the Romans: you are justified freely by his grace. Again, sanctification and the doing of good works is of grace. So it is said, Rome 3.24. We are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them. Eph. 2.10. Also perseverance in good works and godliness is of grace. So the Lord saith, jer. 32.40. I will make an everlasting covenant with them, that I will never turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me. Lastly, life everlasting is of grace. So Paul saith, Rom. 6.23. Life everlasting is the gift of God through jesus Christ. Now they of the Church of Rome teach the ●lat contrary: they make two justifications; the first whereby a man of an evil man is made a good man: the second, whereby of a good man he is made better. The first they ascribe to grace; but so, as the second is by works. Secondly hence we learn, that the art of judicial astrology is vain and frivolous. They that practise it, do profess themselves to tell of things to come almost whatsoever, and this they do by casting of figures: and the special point of their art is to judge of men's nativities. For if they may know but the time of a man's birth, they take upon them to tell the whole course of his life from year to year, from week to week, and from day to day, from the day of his birth to the hour of his death: yea that which is more, they profess themselves to tell all things that shall befall men either in body, goods, or good name, and what kind of death they shall die. But that this their practice is not of God, but indeed unlawful, it may appear by this, because it stands not with the doctrine of God's predestination. Two twins begotten of the same parents, and borne both at one and the same time, by the judgement of Astrologians must have both the same life and the same death, and be every way alike both in goods and good name: yet we see the contrary to be true in jacob and Esau, who were borne both of the same parents at one time. For jacob took Esau by the heel, so as there could not be much difference between them in time: yet for all this Esau was a fierce man and wild, given to hunting; but jacob was mild of nature, and lived at home: the one had favour at God's hand and was in the covenant, but God kept back that mercy from the other. Again, in a pitched field are slain a thousand men at one and the same time: now if we consider the time of their births it may be, they were borne at a thousand sundry times, and therefore under so many divers positions of the heavens and so by the judgement of all Astrologers should have all divers and sundry lives and ends: but we see according to the determination of the counsel of God, they have all one and the same end: and therefore this must admonish all those that are brought up in schools of learning, to have care to spend th●●r times in better studies: and it teacheth those that are fallen into any manne● of distress, not to have recourse unto these fond figure-casters. For their astrological judgements are false and foolish, as we may see by the two former examples. Thirdly, the knowledge of God is one of the most special points in Christian religion: & therefore the Lord saith, Ier 9.24. Let him that rejoice, rejoice in this, that he understandeth and knoweth me. For I am the Lord which show mercy and judgement in the earth. And our Saviour Christ saith, joh. 17.3. This is life eternal to know thee, the only very God, and whom thou hast sent jesus Christ. Now God's predestination is a glass wherein we may behold his majesty. For first, by it we see the wonderful wisdom of God, who in his eternal counsel did foresee and most wisely set down the state of every man: secondly his omnipotency, in that he hath power to save and power to refuse whom he will: thirdly his justice and mercy both joined together in the execution of election: his mercy in that he saveth those that were utterly lost; his justice in that he ordained Christ to be a mediator to suffer the curse of the law, and to satisfy his justice for the elect: fourthly his justice in the execution of the decree of Reprobation; for though he decreed to hold back his mercy from some men, because it so pleased him, yet he condemneth no man but for his sins. Now the consideration of these and the light points, bring us to the knowledge of the true God. The uses which concern our affections are these. First the doctrine of predestination ministers to all the people of God matter of endless consolation. For considering God's election is unchangeable, therefore they which are predestinate to salvation can not perish: though the gates of hell prevail against them so as they be hardly saved, yet shall they certainly be saved; therefore our Saviour Christ saith, that in the latter days shall arise false Christ's and false prophets, which shall show great signs and wonders, Math. 24. 24● so that if it were possible they should deceive the very elect. In which words he takes it for granted, that the elect of God can never finally fall away. And hereupon he saith to his disciples when they rejoiced that the devils were subject to them, Luk 10.20. rather rejoice that your names are written in heaven. And S. Paul speaking of Hymeneus and Alexander, which had fallen away from the faith, lest the church would be discouraged by their fall, because they were thought to be worthy men and pillars of the Church; he doth comfort them from the very gounde of elect●on, saying, ●. Tim. 1. ●9; The foundation of God remaineth sure and hath this seal: The Lo●d k●●●eth who are his. Where God's election is compared to the foundation of an house, the building whereof may be shaken, but the groundwork stands fast: and therefore Paul saith further, Rom. 8. ●3. Who shall lay any thing to the charge of Gods elect? Now than that we may have comfort in distress, and some thing to stay upon in all our troubles: we in this world are as strangers in a far country: our passage homeward is over the sea of this world: the ship wherein we sail is the Church: and Satan stirs up many blasts of troubles and temptations● and his purpose is to sink the ship, or to drive it on the rock; but we must take the anchor of hope and fasten it in heaven upon the foundation of God's election: which being done, we shall pass in safety and rejoice in the midst of all storms and tempests. Secondly whereas God refuseth some men and leaves them to themselves, it serves to strike a fear into every one of us whatsoever: we lie, as S. Paul saith in the like ca●e, the jews being the natural branches are broken off through unbelief, and thou standest by faith: be not high m●nded, but fear. Rom. 11.20. This indeed was spoken to the Romans, but we must also lay it unto our hearts. For what is the best of us, but a lump of clay? and howsoever in God's counsel we are chosen to salvation, yet in ourselves we are all shut up under unbelief, and are fit to make vessels of wrath. Our Saviour Christ calleth judas a devil, and we know his lewd life and fearful end: now what are we better than judas by nature? If we had been in his stead, without the special blessing of God, we should have done as he did: he betrayed Christ; but if God leave us to ourselves, we shall not only betray him, but by our sins even crucify him a thousand ways. Furthermore, let us bethink ourselves of this, whether there be not already condemned in hell, who in their lives were not more grievous offenders than we. Esai calleth the people of his time a people of Sodom & Gomorrha; giving the jews then living to understand, Esa. 2.10. that they were as bad as the Sodomites, & as the people of Gomorrha, on whom the Lord had showed his judgements long before. If this be true, then let us with fear and trembling be thankful to his majesty that he hath preserved us hitherto from deserved damnation. The uses which respects our lives and conversations are manifold. First, seeing God hath elected some to salvation, & hath also laid down the means in his holy word whereby we may come to the knowledge of our particular election, we must therefore as Saint Peter counseleth us, ●. Pet. ●. 10. give all diligence to make our election sure. In the world men are careful and painful enough to make assurance of lands and goods to themselves and to their posterity: what a shame is it then for us, that we should be slack in making sure to ourselves the election of God, which is more worth than all the world beside? and if we shall continue to be slack herein, the leases of our lands and houses and all other temporal assurances shall be bills of accusation against us at the day of judgement to condemn us. Secondly, by this doctrine we are taught to live godly and righteously in this present world; because all those whom God hath chosen to salvation, he hath also appointed to live in newness of life, as Saint Paul saith, Eph. 1.4. God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him. And again, Eph. 2.10 We are created in Christ jesus unto good works, which God hath ordained that we should walk in them. And, 2 Thes. 2.13. God hath chosen you to salvation through sanctification of the spirit and faith of the truth. The Elect are vessels of honour: Rom. 9 2 Tim. 2.21. and therefore all those that will be of the number of the Elect, must carry themselves as vessels of honour. For so long as they lie in their sins they be like vessels of dishonour, employing themselves to the most base service that can be, even to the service of the devil. The sun was ordained to shine in the day, and the moon in the night, and that order they keep; yea every creature in his kind observeth the course appointed unto it by creation, as the grass to grow, and trees to bring forth fruit: now the elect were ordained to this end to lead a godly life; and therefore if we would either persuade ourselves or the world, that we are indeed chosen to salvation, we must be plentiful in all good works, and make conscience of every evil way: and to do otherwise, is as much as to change the order of nature, and as if the sun should cease to shine by day and the moon by night. Thirdly, when God shall send upon any of us in this world crosses and afflictions, either in body or in mind, or any way else (as this life is the vail of misery and tears, and judgement must begin at God's house) we must learn to bear them with all submission and contentation of mind. For whom God knew before, Rom. 8.29. them he hath predestinate to be made like unto his son. But wherein is this likeness? Paul saith, ●hil 3.10. in the fellowship of his afflictions, and in a conformity to his death. And the consideration of this, that afflictions were ordained for us in the eternal predestination of God, must comfort our hearts, and restrain our impatience so oft as we shall go under the burden of them. Hence again we learn, that they which persuade themselves that they are in the favour of God, because they live at ease in wealth and prosperity, are far deceived. For Saint Paul saith, Rom. 9 22. God suffereth with long patience the vessels of wrath prepared to destruction, to make known his power and to show forth his wrath on them. This being so, no man then by outward blessings ought to plead that he hath the love of God. Sheep that go in fat pastures come sooner to the slaughter-house than those which are kept upon the bare common: and they which are pampered with the wealth of this world, sooner forsake God, and therefore are sooner forsaken of God, than others. Solomon saith, No man knoweth love or hatred, Eccles. 9 ●● that is, by outward things: for all things come alike to all: the same condition is to the just and to the unjust, to the wicked and good, to the pure and polluted. Lastly, it may be an offence unto us, when we consider that the doctrine of the Gospel is either not known, or else despised and persecuted of the whole world; but we must stay ourselves with this consideration, that nothing comes to pass by chance; that God knows who are his; and that there must be some in the world, on whom God hath in his eternal counsel purposed to manifest his power and justice. Again, Ministers of the Gospel may be discouraged, when after long preaching they see little or no fruit of their labours: the people whom they teach remaining as blind, impenitent, and unreformed as ever they were. But they must also consider, that it is the purpose of God to choose some to salvation and to refuse others: and that of the first, some are called sooner some later, and that the second being left to themselves never come to repentance. To this Paul had regard when he said, If our Gospel be hid, it is hid to them that perish. And again, We are unto God the sweet savour of Christ in them that are saved and in them that perish. Hitherto I have delivered the truth of this weighty point of religion, which also is the doctrine of the church of England: now it followeth that we should consider the falsehood. Sundry Divines have devised, and in their writings published a new frame or platform of the doctrine of Predestination: the effect whereof is this. The nature of God (say they) is infinite love, goodness, and mercy itself: and therefore he propounds unto himself an end answerable thereunto, and that is the communication of his love and goodness unto all his creatures. Now for the accomplishing of this supreme and absolute end, he did four things. First he decreed to create man righteous in his own image: secondly, he foresaw the fall of man after his creation, yet so, as he neither willed nor decreed it; thirdly, he decreed the universal Redemption of all and every man effectually by Christ, so be it they will believe in him: fourthly, he decreed to call all and every man effectually, so as if they will, they may be saved. This being done, he in his eternal counsel foreseeing who would believe in Christ, did thereupon elect them to eternal salvation: and again foreseeing who would not believe but contemn grace offered, did thereupon also decree to reject them to eternal damnation. This platform howsoever it may seem plausible to reason, yet indeed it is nothing else but a devise of man's brain: as will appear by sundry defects & errors that be in it. For first whereas it is avouched that Adam's fall came by the bare prescience of God, Act. 2.23. without any decree or will of his, it is a flat untruth. The putting of Christ to death was as great a sin as the fall of Adam; nay in some respects greater. Now that came to pass not only by the foreknowledge of God, but also by his determinate counsel. And therefore as the Church of jerusalem saith, Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to do whatsoever thine hand and thy counsel had determined before to be done: Act. 4.28. so may we say, that Adam in his fall did nothing but that which the hand of God and his counsel had determined before to be done. And considering the will of God extends itself to the least things that are, even to sparrows; whereof none do light upon the ground without our heavenly father, how can a man in reason imagine that the fall of one of the most principal creatures that are, shall fall out altogether without the will and decree of God. And there can be nothing more absurd then to sever the foreknowledge of God from his counsel or decree. For by this means, things shall come to pass God a Nolente, nesciente, non curante. nilling, or not knowing, or not regarding them. Now if any thing come to pass God nilling it, then that is done which God would not have done; and to say so, is to bereave him of his omnipotency. And if we shall say that things fall out, God not knowing of them; we make him to be imprudent, and deny his omniscience: lastly, if we shall say that a thing is done, God not regarding it; we bring in an idol of our own brains, and 'stablish the idle-god of the Epicures. But it is objected to the contrary, that if God any way decreed and willed the fall of Adam, than he was the author of sin: which once to say, is blasphemy. Ans. The argument follows not. Volendo velle. There be three actions in the will of God; one whereby he doth absolutely will any thing and delight in it: and of all such things God himself is the author. The second is, 2 Nolendo nolle, or, penitus nolle. wholly or absolutely to Nill a thing: and all things thus nilled, can not possibly come to pass, or have the least being in nature. There is also a third action which comes as a mean between the two former, 3 Remissè & velle & nolle, or, nolendo velle. which is remissly or in part both to nill and will a thing; whereby though God approve not evil as it is evil, and therefore doth it not: yet he willeth the permitting of it to be done by others, or the being of it; because in respect of God that decreeth the permitting of evil, it is good that there should be evil. And on this manner and no otherwise God willed the fall of Adam: and therefore in the reason of any indifferent man, though he decreed the fall, yet shall he be free from the blame thereof, which lies wholly upon the doer; these two caveats always remembered: first that God by his will did not constrain or force the will of Adam to sin, or infuse into it any corruption; and that therefore he sinned willingly and freely, only by the a Decretum Dei non tollit libertatem voluntatis sed ordinat. necessity of immutability, and not by the necessity of coaction: secondly that God willed the fall for a most worthy end, which was, to lay down a way tending to the manifestation both of justice and mercy. Again, it is alleged that if God willed Adam's fall, than his will is flat contrary to itself, because he wills that which he had by express commandment forbidden. Answ. Indeed if God should both will and forbid one and the same thing, in one and the same respect, there should be a contradiction in Gods will: but that God doth not. He forbade Adam's fall, as it was sin: for so in every commandment sin as it is sin is condemned and punished: and yet because it was in a new respect, a means of manifesting his glory, who is able to bring light out of darkness; therefore he willingly decreed the permission of it. Incest as it is sin, it is condemned in the seventh commandment, and punished with death: yet as incest was a punishment of David's adultery, God is said to take his wives and to give them to his son Absolom. 2. Sam. 12. 1●. Some again, as it appears by their writings, fear to ascribe unto God so much as a permission of Adam's fall: but no doubt they are deceived. For if these rules be true; that God is omnipotent: that he works all things that are by the counsel of his will, and governs them: that he hath care and regard over man: that nothing is hid from him: that he is unchangeable, there must needs be permission of evil. If the devil could not enter so much as into an heard of swine without Christ's permission, Mark. 5. 1●. shall we think that he could compass the fall and overthrow of man, without a permission? Indeed to permit, is not to hinder evil when one may; and with men it is a fault, but not with God, because he is not bound to hinder the evil which he permits. The second fault is, that they make the Prescience of man's faith and unbelief, to be the b or, as some speake●, a rule according to which he ordereth his decree. impulsive cause of God's decree. For they say that God eternally decrees to save or refuse men, because he did foresee that they would believe or not believe. But indeed it is a manifest untruth. Among the causes of all things that are, there is an order set down by God himself, in which order some causes are highest some lowest, some in the midst. Now the highest cause of all is that, which overrules all and is overruled of none: and that is God's will, beyond which there can be no higher cause: for God is placed above all, and subject to none. And this very will of his is the cause of all things that have being: for we must not imagine that a thing first of all existeth, and then afterward is willed of God; but first of all God wills a thing, and then afterward it comes to have a being. Now to say that foreseen faith or unbelief are the moving causes whereby God was induced to ordain men either to salvation or to just damnation, is to undo this divine order of causes, and to displace the links; in that Gods will is made a secondary or middle cause subordinate to other causes placed above it: yea this is to make the will of God to depend upon the quality and condition of the creature, whereas chose all things depend upon Gods will. Again, Eph. 1. ●. Paul saith that God hath opened the mystery of his will, according to his good pleasure, which he had purposed to himself: whereby he makes a distinction between the creature and the Creator. Men, when they purpose the doing of any thing, borrow reasons of their purposes and wills out of themselves from th● things to be done; because man's bare will is no sufficient cause to warrant the doing of this or that, in this or that manner, unless there be just reason. But Gods will is a simple and absolute rule of righteousness, and a thing is good, so far forth as God wills it. Therefore there is no cause, why he should go forth of himself for external inducements and reasons of his eternal counsel: his very will in himself is a sufficient reason of all his purposes and decrees. And hereupon Paul saith, that God's purpose was in himself, to show that there is no dependence of his will upon the creature, and that in ordering and disposing of his decrees he had no reference or respective consideration of the qualities and works of men. Thirdly by this doctrine, there is fastened upon God want of wisdom, who is wisdom itself: and that is very absurd. A simple man that hath in him but a spark of the wisdom of God, first of all intends with himself the end and event of the business to be done, and then afterward the means whereby the end is accomplished: but in this platform God is brought in, in the first place to foresee and consider with himself the means which tend to the end, namely faith and unbelief of men, and then afterward to determine with himself what shall be the end and final condition of every man either in life or death: as if a man should purpose with himself to build an house without any consideration of the end why; and afterward conceive with himself the particular uses to which he will apply it. Fourthly hence it followeth, that faith shall not only be an instrument, but also an efficient cause in the act of justification of a sinner before God. For the cause of a cause is also the cause of the thing caused; but foreseen faith is an impulsive cause whereby God was moved to choose some men to salvation (as it is said:) and therefore it is not only an instrument to apprehend Christ's righteousness, but also a cause or means to move God to justify a sinner; because justification proceeds of Election which comes of foreseen faith: now this is erroneous by the doctrine of all Churches, unless they be Popish. Fifthly, this doctrine takes it for granted, that all both young and old, even Infants that die in their infancy, have knowledge of the Gospel, because both faith and unbelief in Christ presuppose knowledge of our salvation by him: considering that neither ordinarily, nor extraordinarily men believe or contemn the thing unknown. But how false this is, even common experience doth show. Lastly, this platform quite overthrows itself. For whereas all men equally corrupt in Adam, are effectually both redeemed and called, the difference between man and man, stands not in believing or not believing, for all have power to believe: but in this properly, that some are confirmed in faith, some are not. Now when all without exception are endued with grace sufficient to salvation, I demand why some men are confirmed in grace, and others not confirmed; as also of Angels, some were confirmed and stand, and some not confirmed, fell? No other reason can be rendered but the will of God. And to this must all come, strive as long as they will, that of men being in one and the same estate some are saved, some justly forsaken, because God would. Again, as the foreseeing of ●aith doth presuppose Gods giving of faith, unless men will say it is natural: so the foreseeing of faith in some men alone, doth presuppose the giving of faith to some men alone. But why doth not God confer the grace of constant faith to all? no other reason can be rendered, but because he will not. Thus than those men whose faith was foreseen, are saved, not because their faith was foreseen, but because God would. The third fault is, that they ascribe unto God a conditional Purpose or counsel, whereby he decrees that all men shall be saved, so be it they will believe. For it is every way as much against common sense, as if it had been said, that God decreed nothing at all concerning man. A conditional sentence determines nothing simply but conditionally, and therefore uncertenly: and when we speak of God, to determine uncertenly, is as much as if he had determined nothing at all, specially when the thing determined is in the power of man's will, and in respect of God, the decree may come to pass or not come to pass. Men, if they might always have their choice, desire to determine of all their affairs simply without condition: and when they do otherwise it is either because they know not the event of things, or because things to be done are not in their power. No reason therefore that we should burden God with that, whereof we would disburden ourselves. Again, the majesty of God is disgraced in this kind of decree. God for his part would have all men to be saved: why then are they not? men will not keep the condition and believe. This is flat to hang Gods will upon man's will, to make every man an Emperor, and God his underling, and to change the order of nature by subordinating Gods will which is the first cause to the will of man, which is the second cause: whereas by the very law of nature, the first cause should order and dispose the second cause. But for the justifying of a conditional decree it is alleged, that there is no eternal and hidden decree of God beside the Gospel, which is God's predestination revealed. Ans. It is an untruth. There be two wills in God, a quid vult sié●i de nobis, r, in nobi●. one whereby he determineth what he will do unto us or in us: the other, b quid vult s●●ri á no●is. whereby he determineth what we shall do to him: Now Predestination is the first: whereupon it is commonly defined to be the preparation of the blessing of God, whereby they are delivered which are delivered, and the Gospel is the second. Again, Predestination determines who they are, and how many which are to be saved, and hereupon Christ saith, joh. 13.18. I know whom I have chosen: but the Gospel rather determines what kind of ones and how they must be qualified which are to be saved. Lastly, Predestination is Gods decree itself: and the Gospel is an outward means of the execution of it: and therefore though the Gospel be propounded with a condition● yet the decree of God itself, may be simple and absolute. The fourth defect, is the opinion of Universal saving grace, appertaining to all and every man: which may be fitly termed the School of universal Atheism. For it pulls down the pale of the Church, and lays it wast as every common field: it breeds a carelessness in the use of the means of grace, the word and Sacraments; when as men shall be persuaded that grace shall be offered to every one effectually, whether he be of the Church or not, at one time or other, wheresoever or howsoever he live: as in the like case, if men should be told that whether they live in the market town or no, there shall be sufficient provision brought them, if they will but receive it and accept of it, who would then come to the market? Universal grace hath three parts. Universal Election: universal Redemption: universal Vocation. Universal Election of all and every man, is a witless conceit: for if men universally be appointed to grace without exception, than there is no electing or choosing of some out of mankind to grace: and if some alone be appointed to grace, as it must needs be in election, then is not grace universal. And it is flat against the word of God. For Christ avoucheth plainly that fewer be chosen then called, Math. 2●. 14. and (as afterward we shall see) all are not called. joh. 17.2,11, 24. And he further saith, that all which are given unto him shall be one with him and have life everlasting: but all men shall not be one with him and have life everlasting: and therefore all men are not given to Christ of the father, that is, ordained to salvation. And the Scripture saith, that all men's names are not written in the book of life: Apoc. 17.4. and 20.22. Math. 25. ●4. and that the kingdom of heaven was not prepared for all. And whereas men build this their universal election upon the largeness of the promise of the Gospel: upon the like ground they might as well make an universal decree of Reprobation, whereby God decrees all men to be damned indefinitely upon this condition, if they do not believe. Now if universal Reprobation be absurd, as it is indeed; then universal Election of all and every man must take part therewith. As for the universal Redemption of all and every man, it is no better than a forgery of man's brain. There shall be many in the day of judgement of whom Christ shall say, that he never knew them. Again he saith, Math. 7.23. job. ●. 36. He which believeth not is already judged, and the wrath of God abides upon him. But if all were effectually redeemed, & only condemned for not believing in Christ, it should have been said that they are already judged, and that the wrath of God not abides but returns upon them. job. 17.9. Christ makes no intercession for the world: and therefore his redemption is not effectual to all men. For the intercession is the means of applying the satisfaction. If it be said that by the world is meant only contemners of grace, it appears to be otherwise in that Christ opposeth the world to them which are the fathers, and are given to Christ by him: thereby signifying that by the world he means all such as are not the fathers, and were never given to Christ. And he lays down his life for his sheep: joh. 10.27. now the sheep have all these brands or marks; they hear his voice, they know him, they follow him, they shall not perish, none shall pluck them out of Christ's hands: and these are only such of whom Paul saith; Who shall lay any thing to the charge of Gods elect: it is God that justifieth who shall condemn? And if this should be true, Rom. 8.33. that Christ was crucified and died no less to make satisfaction for the sins of the damned, then for the sins of Peter and Paul and the rest of the Saints, it follows necessarily that all their sins are forgiven: considering that remission of sin depends inseparably upon satisfaction made to God's justice for sin: and satisfaction doth necessarily abolish all fault. We grant that Christ's death is sufficient to save many thousand worlds: we grant again it is every way most effectual in itself: but that it is effectual in, or unto the person of every man, that we deny. For if it were thus effectual, than it should be applied to the person of every man, as to Cain, judas, Nero, Heliogabalus, etc. even as the plaster is laid to the sore: being applied, Christ's righteousness should be imputed for the justification and sanctification of all and every man: and thus some justified before God and sanctified should after go to hell and be damned, whereas David, never so much as dreaming of this divinity saith, that they are blessed which have the pardon of their sins: ●sal. 32. ●. Rom. 5.1. and Paul, that they which are justified have peace with God. But let us hear what reasons may be alleged to the Universality of redemption: I. Ezechiel 33. v. 11. As I live saith the Lord, I will not the death of the wicked: but, that the wicked return from his wicked way. Answ. The place is to be understood not simply but in respect; of the twain God rather wils the repentance of the sinner than his death. Again, he wills not death as it is the destruction of his creature; and so this place may be understood: yet nevertheless he wills the same as it is a means of manifestation of his justice: and therefore the prophet Esai saith, Isai 45.7. that God createth evil. II. 1. Tim. 2. God would have all men to be saved and come to the acknowledgement of the truth. Ans. The place is meant not of the persons of all particular men, but of the orders and kinds of men. For in the first verse Paul exhorted Timothy that prayer should be made for all men: and in the second verse opening his own meaning, he addeth these words, for kings and all that be in authority: as though he should say, we must pray not only for private men and for the common people, but also for public persons, though they persecute the Gospel. But why? because in that very order God hath his elect which shall be saved. And on this manner Paul expounds himself elsewhere. There is neither jew nor Grecian: there is neither bond nor free: there is neither male nor female: for ye are all one in Christ. Gal. 5.27. III. Rom. 11. v. 32. God hath shut up all in unbelief that he might have mercy on all. Ans. The word all, must be understood of all that are to be saved, both of jews and Gentiles, as the article added to all importeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the meaning is, that God will save all whom he purposeth to save of his mercy, and not of their merit, because all are sinners as well jews as Gentiles: thus Paul expounds himself, Galat. 3.22. The scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. And if we should expound the word all, for every particular man, as some would have it, Paul must contradict himself, who said before that God would have mercy on whom he will have mercy, and whom he will he hardeneth, and in this very chapter his drift is to prove the rejection of the jews, and the calling of the Gentiles. IV. joh. 3. 16. God so loved the world that he hath given his only begotten son, that whosoever believeth in him shall not perish but have everlasting life: and joh. 6. ●1. I will give my flesh for the life of the world. Answ. By world, we must not understand every particular man in the world, but the Elect among the jews and Gentiles: for in both these places Christ doth overthwart the conceit of the jews, which thought that they alone were loved of God, and not the Gentiles. And how this word is to be understood in the new testament, Paul doth fully declare. Rom. 11. v. 12. If (saith he) the fall of them, that is, the jews, be the riches of the world, and the diminishing of them the riches of the Gentiles, etc. and v. 15. If the casting away of them be the reconciling of the world, what shall the receiving be but life from the dead. Where by the world, he undestandes the body of the Gentiles in the last age of the world. And thus he fully declares his own meaning, when he saith to the Corinthians, 2. Cor. 5.18. God was in Christ reconciling the world unto himself. V. Rom. 14. v. 15. Destroy not him with thy meat for whom Christ died. 2. Pet. 2.1. Denying the Lord that bought them, and bring upon themselves swift damnation. Therefore Christ died for them also which are condemned. Answ. The reason is not good. For in these and such like places the scripture speaks of men, not as they are indeed before God, but as they are in appearance and profession, and as they are in the acceptation with men. For so long as a man holds and embraces the Christian faith, so long in the judgement of charity we must esteem him to be one that is redeemed by Christ, though indeed he be not. And this is the meaning of Peter when he saith, that false prophets deny the Lord that bought them. IV. In the preaching of the gospel grace is freely offered not only to the Elect, but to all men indifferently: and God in offering grace deludes no man: and therefore Christ's death appertains and belongs to all men indifferently. Answer. The preaching of the Gospel is an ordinance of God appointed for the gathering together and the accomplishment of the number of the elect: and therefore in the ministery of the word, grace and salvation is offered principally and directly to the elect;, and only by consequent to them which are ordained to just damnation: because they are mingled with the elect in the same societies: and because the ministers of God, not knowing his secret counsel, in charity think all to be elect. And though God in offering grace do not confer it to all, yet is there no delusion. For the offering of grace doth not only serve for the conversion of a sinner, but also to be an occasion by men's fault of blinding the mind and hardening the heart, and of taking away excuse in the day of judgement. To conclude this point; Universal redemption of all men, we grant: the Scripture saith so: and there is an universality among the elect and believers: but universal Redemption of all and every man as well the damned as the elect and that effectually, we renounce as having neither footing in the scripture, nor in the writings of any ancient and orthodox divine, for many hundred years after Christ, his words not depraved and mistaken. As for Universal vocation, it is of the same kind with the former's because it is slatte against the word of God in which is fully set down a distinction of the whole world from the creation to the days of Christ, into two parts: one, the people of God being received into the covenant: the other, (being the greatest part of the world) No-people, and forth of the covenant. From the beginning of the world to the giving of the law, the Church was shut up in the families of the patriarchs: and the covenant in the very family of Abraham was restrained to Isaak: Gen. 6. and the members of these families, for this cause, were called the sons of God: the rest of the world beside being termed as they were indeed, the sons of men. From the giving of the law till Christ, the nation of the jews was the Church of God, and the rest of the world beside, no people of God. ●sa 4●. 9. Ose. 2.23. & 1 10. ●a●h. ●. 11. Act. 14.16. 〈◊〉. 2.13. And therefore Esai calls them prisoners and them that are in darkness: and Ose, Such as are without mercy and no people: and Zacharie, Such as are not joined to the Lord: and Paul. Such as are set to walk in their own ways, being without God and without Christ in the world. And this distinction between jew and Gentile stood till the very ascension of Christ. And hereupon when he was to send his disciples to preach, Mat. 10.6.7. he charged them not to go into the way of the Gentiles; and not to enter into the cities of the Samaritans, but rather to go to the lost sheep of the house of Israel: and when the woman of Canaan made request for her daughter, he gave a denial at the first upon this distinction, saying, Mat. 15.22. It is not meet to take the children's bread and give it unto dogs: and again, I am not sent but unto the lost sheep of the house of Israel. It will be said, that this distinction arose of this, that the Gentiles at the first fell away from the covenant, & contemned the Messias. It is true indeed of the first heads of the Gentiles the sons of No: but of their posterity it is false, which in times following did not so much as hear of the covenant, and the Messias. The Prophet Esai saith of Christ, Esai 55.5. A nation that knew not thee, shall run unto thee. And Paul speaking to the Athenians saith, Act. 17.30. that the times of this their ignorance God regarded not: but now admonisheth all men every where to repent: and to the Romans he saith, that the mystery touching Christ and his benefits was kept secret since the world began, Rome 16.26. 1. Tim. 3.16. and now opened and published among all nations. And if the Gentiles had but known of the Messias, why did not their Poets and Philosophers who in their writings notoriously abuse the jews with sundry a Apella, Verpus, Recutitus, Sabbatarius, Cultur 〈◊〉. nickenames, at the least signify the contempt of the Redeemer. Wherefore to hold, and much more to avouch by writing, that all and every one of the heathen were called, it is most absurd: and if it were so, the Cannibals and the savage nations of America should have known Christ without preaching which by the histories of the discovery of those countries, is known to be false. Again, if the: Vocation of every man be effectual, than faith must be common to all men either by nature or by grace, or both: now to say the first, namely that the power of believing is common to all by nature, is the heresy of the Pelagians, and to say it is common to all grace, is false. 2. Thess. 3.1. All men have not faith, saith Paul: nay many to whom the Gospel is preached, do not so much as understand it and give assent unto it; 2. Cor. 4.4. Satan blinding their minds that the light of the glorious gospel of Christ should not shine unto them: and to say that faith is partly by nature & partly by grace, is the condemned heresy of the semi-Pelagian: 2. Cor. 3.5. for we can not so much as think a good thought of ourselves. The last defect in the platform is, that they ascribe unto God a wrong end of his counsels: namely the communication of mercy or goodness in eternal happiness. For the absolute and sovereign end of all Gods doings must be answerable to his nature, which is not mercy and love alone, but also justice itself: and therefore the right end is the manifestation of his glory both in justice and mercy by the express testimony of scripture. Again, if the communication of his goodness were the highest end of all his counsels, all men without exception should be saved, because God can not be frustrated of his end and purposed: & if but one man be damned, he is damned; either because God will not save him, or because he can not. If they say he will not, then is he changeable; if he can not, then is he not omnipotent, considering his purpose was to convey happiness to all creatures. Thus much of the efficient cause of the Church, namely God's predestination: which doctrine could not here be omitted considering no man can believe himself to be a member of the Church, unless withal he believe that he is predestinate to life everlasting. Now we come to the second point, namely the Mystical union, which is the very form of the Church, whereby all that believe are made one with Christ. Ga●. ●. 28. To the causing of this union two things are required, a Donation or giving of Christ unto that man, which is to be made one with him: and a Conjunction between them both. Of the first, the Prophet Esai saith, ●sa●. 9.16. Rom. 8.31. Unto us a child is borne, and unto us a son is given: and Paul, Who spared not his own son, but gave him for us all: how shall he not with him give us all things also? And touching it sundry points must be considered. The first is, what is meant by this giving? Ans. It is an action or work of God the Father by the holy ghost, whereby Christ as redeemer in the appointed time is really communicated to all ordained to salvation in such manner, that they may truly say, that Christ himself withal his benefits is theirs, both in respect of right thereto, and in respect of all fruit redounding thence, and that as truly as any man may say that house and land given him of his ancetours is his own both to possess and to use. The second point is, what is the very thing given? Answ. Whole Christ God and man is given, because his humanity without his godhead, or the godhead without the humanity doth not reconcile us to God. Yet in this giving there must be a divers consideration had of the two natures of Christ● for the communication of the godhead is merely energetical, that is, only in respect of operation; in that it doth make the manhood personally united unto it to be propitiatory for our sins and meritorious of life eternal. And to avouch any communication of the godhead in respect of essence, were to bring in the heresy of the Manichees, and to maintain a composition and a commixtion of our natures with the nature of God. Again, in the manhood of Christ we must distinguish between the subject itself, the substance of body and soul, and the blessings in the subject which tend to our salvation. And the communication of the aforesaid manhood is in respect of both, without separation: for no man can receive saving virtue from Christ, unless first of all he receive Christ himself, as no man can have the treasure hid in the field, unless first of all he have the field: and no man can be nourished by meat and drink unless first of all he receive the substance of both. joh 6.53 54. And this is the cause why not only in the preaching of the word but also in the institution of the Lords supper, express mention is made, not only of Christ's merit, but also of his very body and blood, whereby the whole humanity is signified, as appears by that place where it is said, joh. 1.14. that the Word was made flesh. And though the flesh of itself profit nothing as S. john saith, yet as it is joined to the godhead of the son and doth subsist in his person, it receiveth thence quickening virtue, to revive and renew all those to whom it shall be given. Lastly, among the blessings that are stored up in the manhood of Christ for our salvation, some are given unto us by imputation, as when we are justified by the righteousness indeed inherent in his manhood, but imputed unto us: some by infusion, as when holiness is wrought in our hearts by the spirit, as a fruit of that holiness which is in the manhood of Christ, and derived from it, as the light of one candle from another. The third point is, in what manner Christ is given unto us. Ans. God the father giveth Christ unto his Church not in any earthly or bodily manner, as when a king bestoweth a gift with his own hand, and putteth it into the hand of his subject: but the manner is altogether celestial and spiritual: partly because it is brought to pass by the mere divine operation of the holy Ghost: & partly because in respect of us, this gift is received by an instrument which is supernatural, namely, faith, whereby we lay hold on, and apply unto ourselves the evangelical promises. And this manner of giving may be conceived thus. A man that never stirred foot out of England holds and enjoys land in Turkey: but how comes it to be his? Thus: the Emperor was willing and content to bestow it; and the man for his part as willing to accept and receive it: and by this means that which at the first was the Emperors, by mutual consent becomes the man's. In the same manner God the Father hath made an evangelical covenant with his Church: in which of his mercy he hath made a grant of his own son unto us, with righteousness and life everlasting in him: and we again by his grace accept of this grant and receive the same by faith: & thus by mutual consent according to the tenor of the covenant, any repentant sinner may truly say, though I now have mine abode upon earth, and Christ in respect of his manhood be locally in heaven; yet is he truly mine to have and to enjoy, his body is mine, his blood is mine. As for the giving & receiving of the body & blood of Christ in bodily manner (which the Papists maintain in avouching the real transubstantiation of bread and wine in the sacrament into the body and blood of Christ, and the Lutherans also in teaching that his body and blood is substantially either in, or with, or under the bread and wine) is an erroneous conceit flat opposite to sundry points of the Cbristian faith. For Christ to this very hour retaineth still the essence and essential properties of a true body, and we believe that really and visibly he ascended into heaven, and there abides till his second coming to the last judgement: who then having but common reason would imagine a communication of the body of Christ penned up in the element of bread, and conveyed into our bodies by the mouth and stomach. The third point is, whether we are not lords of Christ, he being thus given unto us. Ans. No: for this donation is not single but mutual. As Christ is given to us, so we again are given to Christ, as he himself saith, joh. 17.2. Those whom thou hast given me, Father, I have kept. And we are given unto him in that our bodies and souls are made his not only as he is God, but also as he is our redeemer: and our sins with the guilt thereof are made his by imputation, and the punishment thereof is wholly laid upon him. This is all the dowry which the Church, being the spouse of Christ, hath brought unto him. The fifth point is, how any man in particular may know that Christ is given unto him of the Father. Ans. When God gives Christ to man, he withal gives man grace and power to receive Christ, and to apprehend him with all his benefits: and this we do when we utterly renounce ourselves, this world and all things therein, bewail our sins past, resting on the death of Christ for the pardon of them all, and as it were with both the arms of faith catching hold upon him in all estates, both in life and death. When the heart of any man is truly disposed and inclined to do these and the like things, we may truly say, that God hath given him grace to receive Christ. The second thing required to make us one with Christ is, the Mystical union, which is a Conjunction whereby Christ & his Church are actually coupled into one whole Mystical body. Now that we may the better conceive the nature of it, sundry questions are to be moved. The first, what kind of conjunction this is. Ans. In the scripture we meet with three kind of conjunctions. The first is, conjunction in nature, when sundry things are coupled by one and the same nature. As the Father, the Son, and the holy Ghost, being three distinct subsistances are all one, and therefore joined in one godhead or divine nature. Now Christ and the believer are not joined in nature: for them they twain should have one body and soul. The second conjunction is in person, when things in nature different, so concur together, that they make but one person; as the body and soul make one man: and the godhead of the son with his manhood make but one Christ: in whom there is an union of distinct natures with unity of person. Now Christ and a Christian are not joined in person: for Christ is one person, Peter a second, and Paul a third distinct from them both: & so many men as there be, so many several persons. The third conjunction is in spirit; and this is the conjunction meant in this place: whereby Christ and his Church are joined together: for the very same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces above measure, is derived thence and dwelleth in all the true members of the Church, and filleth them with the like graces in measure, and therefore S. john saith, Hereby we know that we dwell in him and he in us, because he hath given us of his spirit. Hence it follows, that the bond of this conjunction is one and the same spirit descending from Christ the head to all his members, creating also in them the instrument of faith whereby they apprehend Christ and make him their own. The second is, what are the things united? Ans. Not the body of the believer, to the body of Christ, or the soul to his soul, but the whole person of the man to the whole person of Christ: yet in this order; we are first of all & immediately joined to the manhood of Christ, & by the manhood to the godhead. The third question is, what is the manner of this conjunction. Answ. We must not think that Christ and his Church are joined by imagination, as the mind of man and the thing whereof he thinks: or by consent of heart as one friend is joined with another, and as the jews converted were all of one heart and soul: or by any abode in one place, or by touching, as sea and land are both joined together and make one globe: 〈◊〉 2.48. or by any composition or commixtion of substances, as when many ingredients are put together, to make one medicine. But this conjunction is altogether spiritual as the former Giving was; and incomprehensible to man's reason: and therefore we must rather labour to feel it by experience in the heart, then to conceive it in the brain. Yet nevertheless it shall not be amiss to consider a resemblance of it in this comparison. Suppose a man having the parts of his body disjoined far asunder, his head lying in Italy, one arm in Germany, the other in Spain, and his legs with us in England: suppose further all these parts or quarters have all one soul, extending itself unto them all, and quickening each of them severally as though they were nearly joined together: and though the parts be severed many hundred miles asunder, yet the distance of place doth not hinder the conjunction, considering one and the same soul doth enlarge itself and give life unto them all. In the same manner the head of the Mystical body Christ our Saviour is now in heaven, and some of his members in heaven with him, and some in earth: and of these, some in England, some in Germany, some in Italy, some in Spain, distant many thousand miles asunder: and the spirit of God is as it were the soul of this body which giveth spiritual life to all the members: distance of place doth not hinder this conjunction, because the holy Ghost which linketh all the parts together is infinite. The benefits which we receive by this Mystical union are manifold. For it is the ground of the conveyance of all grace. The first is, that by means hereof every Christian as he is a Christian or a man regenerate hath his beginning and being in Christ, howsoever as he is a man he hath his being and subsisting in himself, as Paul saith, 1. Cor. 1.30. Ephes. 5.30, Ye are of God in Christ. And, We are members of his body of his flesh and of his bones. How will some say can this be? After this manner. The comparison is taken from our first parents. Eve was made of a rib taken out of Adam's side, he being cast into a slumber: this being done, Adam awaked and said, This now is bone of my bone and flesh of my flesh Christ was nailed on the cross and his most precious blood was shed, and out of it arise and spring all true Christians; that is, out of the merit of Christ's death & passion, whereby they become new creatures. Secondly, every one that believeth in Christ by reason of this union hath an unspeakable prerogative: for hereby he is first united to Christ, and by reason thereof is also joined to the whole trinity, the father, the son, and the holy Ghost, and shall have eternal fellowship with them. Thirdly, sundry men specially Papists deride the doctrine of justification by imputed righteousness: thinking it as absurd, that a man should be just by that righteousness which is inherent in the person of Christ; as if we should say, that one man may live by the soul of another: or be learned by the learning of another. But here we may see that it hath sufficient foundation. For there is a most near and straight union between Christ and all that believe in him: and in this union Christ with all his benefits according to the tenor of the covenant of grace, is made ours really: & therefore we may stand just before God by his righteousness; it being indeed his, because it is in him as in a subject; yet so, as it is also ours; because it is given unto us of God. Now there is no such union between man and man, and for that cause one man can not live by the soul of another, or be learned by the learning of another. Fourthly from this fountain springs our sanctification, whereby we die to sin and are renewed in righteousness and holiness. Worms & flies that have lain dead all winter, if they be laid in the sun in the spring time begin to revive, by virtue thereof: even so, when we are united to Christ, & are (as it were) laid in the beams of this blessed son of righteousness, virtue is derived thence, which warmeth our benumbed hearts dead in sin, and reviveth us to newness of life: whereby we begin to affect and like good things, and put in practise all the duties of religion. Fifthly, hence we have the protection of God's angels; for they always wait and attend on Christ, and because we are made one with him, they attend upon us also. Lastly by reason of this union with Christ, every believer cometh to have interest & to recover his title in the creatures of God, and to have the holy and lawful use of them all. For we must consider, that although Adam created in the image of God, was made lord over all things in heaven and earth; yet when he fell by eating the forbidden fruit; he, and in him all mankind lost the title and use of them all. Now therefore that a man may recover his interest, he must first of all be united and made one with Christ: and then by Christ, who is Lord and King over all, shall he recover that title in the creatures of God, which he had by creation; and be made lord over them again. But some will say, if this be so, than a Christian man may have and enjoy all creatures at his pleasure; and therefore the goods of other men. Ans. The reason is not good, for in this life we have no more but a Ius ad rem. right unto the creature, and b Ius in re. right in it, that is, actual possession is reserved for the life to come. Therefore we must content ourselves with our allowed portions given unto us by god, by his grace using them in holy manner, expecting by hope the full fruition of all things till after this life. Again, if all title to the creatures be rocovered by Christ, it may be demanded, whether infidels have any interest to their goods or no? Ans. Infidels before men are right lords of all their lands and possessions which they have obtained by lawful means; and in the courts of men they are not to be deprived of them: but before God they are but usurpers, because they hold them not in capite, that is, in Christ: neither have they any holy and right use of them, for to the unclean, all things are unclean. And they must first of all become members of Christ before they can hold and enjoys them aright, and use them with good conscience. The duties which are to be learned of the doctrine of this union are manifold. And first of all we are taught to purge our hands and hearts of all our sins, and especially to avoid all those sins whereby men's bodies are defiled, as drunkenness, uncleanness, fornication: for they drive away the spirit of God from his own house, and dissolve the bond of the conjunction between Christ & us. Secondly we must every one of us, which profess ourselves to be members of Christ, labour to become conformable unto him in holiness of life, and to become new creatures: for this union requireth thus much. Let a man take the grifts of a crabtree, and set them into good stocks: yet will they not change their sap, but bring forth fruit according to their own nature, even sour crabs: but it must not be so with us: we are indeed wild olives, & the branches of wild vines; yet seeing we are persuaded that we are grafted into Christ and made one with him, we must lay aside our wild and sour nature, and take upon us the nature of the true vine, bear good fruit, have good juice in us, and render sweet wine. Thirdly we are taught hence to be plentiful in all good works, considering we are joined to him that is the fountain of grace. And therefore Christ saith, 〈◊〉. 1●. 1. I am the true vine and my father is the husband man: every branch that beareth not fruit in me, he taketh away: & every one that beareth fruit he purgeth it that it may bear more fruit. And the Prophet Esai compares the Church of God to a vineyard with a tower and a winepress in it. Esai. 5.7. And God himself comes often down unto it, Can●. 6.10. to see the fruits of the valley, to see if the vine bud, and the Pomegranates flourish. And further we must bring forth fruit with patience. Luk. 8.15. For the Lord of this vinyeard comes with crosses and afflictions, as with a pruning knife in his hand, to pair and to dress us that we may be fit to bring forth fruit plentiful in duties of piety to God, and in duties of love to all men, yea to our enemies. Ezec. 4●. ●●. Christian men are trees of righteousness growing by the waters of the sanctuary: but what trees? not like ours: for they are rooted upward in heaven in Christ, and their grains and branches grow downward that they may bear fruit among men. Hitherto we have heard what the Church is, now to believe the Church is nothing else but to believe that there is a company of the predestinate made one in Christ, and that withal we are in the number of them. Before we proceed any further, three rules must be observed touching the Church in general. Eph. 2 22. Colo●●. 2.29. The first, that Christ alone is the head of the Catholic Church, and that he neither hath nor can have any creature in heaven or earth to be his fellow herein. For the Church is his body, and none but he can perform the duty of an head unto it: which duty stands in two things: the first is, to govern the Church by such power and authority whereby he can and doth prescribe laws properly binding the consciences of all his members; the second is, by grace to quicken and to put spiritual life into them, so as they shall be able to say, that they live not, but Christ in them. As for the Supremacy of the sea of Rome whereby the Pope will needs stand ministerial head to the Catholic Church, it is a satanical forgery. For the headship (as I may term it) of Christ is of that nature or quality, that it can admit no deputy. Whether we respect the commanding or the quickening power of Christ before named. Nay Christ needs no vicar or deputy; for he is all sufficient in himself and always present with his Church, as he himself testifieth, saying, Where two or three are gathered together in my name, there am I in the midst among them. And whereas all commissions cease in the presence of him that gives the commission: it is as much pride and arrogancy for the Pope to take unto himself the title of the head and universal Bishop of the Church; as it is for a subject to keep himself in commission in the presence of his King. The second rule is, that there is no salvation out of the Church, and that therefore every one which is to be saved must become a member & a citizen of the Catholic and Apostolic Church: and such as remain for ever out of the same perish eternally. Therefore S. john saith, 1. joh. 2.10. They went out of us, they were not of v●● for if they had been of us, they would have remained with us: but this cometh to pass that it might appear, that they are not all of us. And again, that such as be holy, are in the city of God; but without, that is, forth of the Church are dogs, enchanters, whoremongers, adulterers, etc. ●ev. 22. 1ST And the Ark out of which all perished, figured the Church, out of which all are condemned. And for this cause Saint Luke saith, Ac●. 1.47. that the Lord added to the Church from day to day such as should be saved. And the reason hereof is plain: for without Christ there is no salvation, but out of the militant church there is no Christ nor faith in Christ: and therefore no salvation. Again, forth of the militant church there are no means of salvation, no preaching of the word, no invocation of God's name, no Sacraments, and therefore no salvation. For this cause every man must be admonished evermore to join himself to some particular church being a sound member of the Catholic church. The third rule is, that the church which here we believe is only one. As Christ himself speaketh, Cant. 6.8. My dove is alone, and my undefiled is the only daughter of her mother. And as there is only one God and one Redeemer, one faith, one baptism, and one way of salvation by Christ only, so there is but one church alone. The Catholic church hath two parts: the church Triumphant in heaven, and the church Militant on earth. The Triumphant church may thus be described: It is a company of the spirits of just men, triumphing over the flesh, the devil, and the world, praising God. Heb. 12.23. First I say it is a company of the spirits of men as the holy Ghost expressly termeth it, because the souls only of the godly departed, as of Abraham, Isaac, jacob, David, etc. are as yet ascended into heaven, and not their bodies. Furthermore the properties of this company are two. The first is, to make triumph over their spiritual enemies the flesh, the devil, the world: for the righteous man so long as he lives in this world is in continual combat without truce with all the enemies of his salvation: and by constant faith obtaining victory in the end of his life, he is translated in glorious and triumphant manner into the kingdom of glory. This was signified to john in a vision in which he saw an innumerable company of all sorts of nations, kindreds, people, and tongues stand before the Lamb clothed in long white robes with palms in their hands, Rev. 7.10. in token that they had been warriors, but now by Christ have gotten the victory and are made conquerors. Their second property is to praise and magnify the name of God, as it followeth in the former place, saying Amen: praise and glory, and wisdom, and thanks, honour, power, and might be unto our God for evermore. Hence it may be demanded whether Angels be of this Triumphant church or no? Ans. The blessed Angels be in heaven in the presence of God the Father, the Son, and the holy Ghost, but they are not of the mystical body of Christ, because they are not under him as he is their redeemer, considering they can not be redeemed, which never fell: and it can not be proved that they now stand by the virtue of Christ's redemption: but they are under him as he is their Lord and King, and by the power of Christ as he is God, and their God, are they confirmed. And therefore as I take it, we can not say, that Angels are members of the mystical body of Christ or of the triumphant church; though indeed, they be of the company of the blessed. The church Militant may be thus described: It is the company of the elect or faithful, living under the cross, desiring to be removed and to be with Christ. I say not that the Militant church is the whole body of the elect, but only that part thereof which liveth upon earth: and the infallible mark thereof is that faith in Christ which is taught and delivered in the writings of the Prophets and Apostles: and this faith again may be discerned by two marks. The first is, that the members of this company live under the cross, and profit by it in all spiritual grace. And therefore it is said, Act. 14.22. that we must through many afflictions enter into the kingdom of heaven. And our Saviour Christ saith, Luk. 9.23. If any man will come after me, let him deny himself, and take up his cross every day and follow me. The second mark is a desire to depart hence and to be with Christ, as Paul saith, 2. Cor ●. 8. We love rather to be removed out of this body and to be with Christ. And again, Phillip 1.23. I desire to be loosed and to be with Christ, which is best of all. Where yet we must remember, that the members of Christ do not desire death simply and absolutely, but in two respects: I. that they might leave off to sin, and by sinning leave to displease God. II. That they might come to enjoy happiness in heaven, and to be with Christ. Touching the general estate of the Militant church, two questions are to be considered. The first, how far forth God is present with it, assisting it by his grace. Ans. God gives his spirit unto it in such a measure, that although the gates of hell can not prevail against it, yet nevertheless it remains still subject to error both in doctrine and manners. For that which is true in every member of the church is also true in the whole: but every member of the Militant church is subject to error both in doctrine and manners: because men in this life are but in part enlightened and sanctified; and therefore still remain subject to blindness of mind and ignorance, and to the rebellion of their wills and affections: whereby it comes to pass that they may easily fail either in judgement or in practice. Again, that which may befall one or two particular churches may likewise befall all the particular churches upon earth, all being in one and the same condition, but this may befall one or two particular churches to fail either in doctrine or manners. Rev 1.4. The church of Ephesus failed in leaving her first love, whereupon Christ threateneth to remove from her the candlestick. Gal. 1.6. And the church of Galatia was removed to an other Gospel from him that had called them in the grace of Christ: now why may not the same things befall twenty yea an hundred churches which befell these twain. Lastly experience showeth this to be true, in that general Counsels have erred. The Council of Nice being to reform sundry behaviours among the Bishops and Elders, would with common consent have forbidden marriage unto them, thinking it profitable to be so; unless Paphnutius had better informed them out of the Scriptures. In the third Council at Carthage certain books Apocrypha, as the book of Syrach, Toby, and the Macchabees are numbered in the Canon, and yet were excluded by the Council of Laodicea. August. de bap. l. 2 c. 3. And the saying of a Divine is received, that former Counsels are to be reform and amended by the latter. But Papists maintaining that the Church can not err, allege the promise of Christ: joh. 15.13. Howbeit when he is come which is the spirit of truth, he will lead you into all truth. Ans. The promise is directed to the Apostles, who with their Apostolical authority had this privilege granted them, that in the teaching and penning of the gospel they should not err: and therefore in the council at jerusalem they conclude thus, It seems good unto us and to the holy Ghost. And if the promise be further extended to all the Church, it must be understood with a limitation: joh. 3.34. Act. 20.20,27. that God will give his spirit unto the members thereof to lead them into all truth, so far forth as shall be needful for their salvation. The second question is, wherein stands the dignity and excellency of the Church. Ans. It stands in subjection and obedience unto the will and word of his spouse and head, Christ jesus. And hence it follows, that the Church is not to challenge unto herself authority over the Scriptures, but only a ministery or ministerial service whereby she is appointed of God to preserve and keep, to publish and preach them, and to give testimony of them. And for this cause, ●. Tim. 3.11. it is called the pillar and ground of truth. The church of Rome not content with this, saith further that the authority of the Church in respect of us is above the authority of the Scripture, because (say they) we can not know Scripture to be Scripture but by the testimony of the Church. But indeed they speak an untruth. For the testimony of men that are subject to error can not be greater and of more force with us, than the testimony of God who can not err. Again, the Church hath her beginning from the word: (for there can not be a Church without faith, & there is no faith without the word, & there is no word out of the Scriptures) and therefore the Church in respect of us, depends on the Scripture, and not the Scripture on the Church. And as the lawyer which hath no further power but to expound the law, is under the law: so the Church which hath authority only to publish and expound the Scriptures, can not authorize them unto us, but must submit herself unto them. And whereas it is alleged that faith comes by hearing, Rom. 10. and this hearing is in respect of the voice of the Church, and that therefore faith comes by the voice of the Church: the answer is, that the place must be understood not of that general faith whereby we are resolved that Scripture is Scripture, but of justifying faith, whereby we attain unto salvation. And faith comes by hearing the voice of the Church; not, as it is the Church's voice, but as it is a ministery or means to publish the word of God, which is both the cause and object of our believing. Now on the contrary we must hold, that as the carpenter knows his rule to be strait, not by any other rule applied unto it, but by itself: for casting his eye upon it, he presently discerns whether it be strait or no: so we know and are resolved that Scripture is Scripture, even by the Scripture itself, though the Church say nothing, so be it we have the spirit of discerning when we read, hear, and consider the Scripture. And yet the testimony of the Church is not to be despised, for though it breed not a a persuasion in us of the certainty of the Scripture, yet is it a very good inducement thereto. The militant Church hath many parts. For as the Ocean sea which is but one, is divided into parts according to the regions and countries against which it lieth, as into the English, Spanish, Italian sea, etc. so the Church dispersed over the face of the whole earth, is divided into other particular churches according as the countries are several in which it is seated, as into the Church of England and Ireland, the Church of France, the Church of Germany, etc. Against, particular Churches are in a twofold estate: sometime lie hid in persecution, wanting the public preaching of the word, and the administration of the Sacraments: and sometimes again they are visible, carrying before the eyes of the world an open profession of the name of Christ: as the moon is sometime eclipsed and sometime shineth in the full. In the first estate was the Church of Israel in the days of Eliah, when he wished to die: 1. King 19 14, ●8. because the people had forsaken the covenant of the Lord, broken down his altars, slain his Prophets with the sword, and he was left alone and they sought to take his life also. Behold a lamentable estate, when so worthy a Prophet could not find an other beside himself that feared God: yet mark what the Lord saith unto him, I have left seven thousand in Israel, even all the knees that have not bowed unto Baal, and every mouth that hath not kissed him. Again it is said, 2. Chr. 15. ●● That Israel had been a long season without the true God, without priest to teach, and without the law. Neither must this trouble any that God should so far forth forsake his Church: for when ordinary means of salvation fail, he than gathereth his Elect by extraordinary means; as when the children of Israel wandered in the wilderness wanting both circumcision and the Passeover, he made a supply by Manna and by the pillar of a cloud. Hence we have direction to answer the Papists, who demand of us where our Church was threescore years ago before the days of Luther: we say, that then for the space of many hundred years, an universal Apostasy overspread the whole face of the earth; and that our Church then was not visible to the world, but lay hid under the chaff of Popery. And the truth of this, the Records of all ages manifest. The second estate of the Church is, when it flourisheth and is visible, not that the faith and secret election of men can be seen (for no man can discern these things but by outward signs) but because it is apparent in respect of the outward assemblies gathered to the preaching of the word and the administration of the Sacraments, for the praise and glory of God and their mutual edification. And the visible Church may be thus described: It is a mixed company of men professing the faith, assembled together by the preaching of the word. First of all I call it a mixed company, Math. ●3. 25, 47. because in it there be true believers and hypocrites, Elect and Reprobate, good and bad. The Church is the Lords field, in which the enemy soweth his tars: it is the corn flore, in which lieth wheat and chaff: it is a band of men, in which beside those that be of valour and courage, there be white liuered soldiers. And it is called a Church of the better part, namely the Elect whereof it consisteth, though they be in number few. As for the ungodly, though they be in the Church, yet they are no more parts of it indeed, than the superfluous humours in the veins, are parts of the body. But to proceed; how are the members of the visible Church qualified and discerned? the answer followeth in the definition, professing the faith. Whereby I mean the profession of that religion which hath been taught from the beginning, and is now recorded in the writings of the Prophets and Apostles. And this profession is a sign and mark whereby a man is declared and made manifest to be a member of the Church. Again, because the profession of the faith is otherwhiles true and sincere, and otherwhiles only in show: therefore there be also two sorts of members of the visible church, members before God and members before men. A member of the church before God is he, that beside the outward profession of the faith, hath inwardly a pure heart, good conscience, and faith unfeigned, whereby he is indeed a true member of the church. Members before men, whom we may call reputed members, are such as have nothing else but the outward profession, wanting the good conscience and the faith unfeigned. The reason why they are to be esteemed members of us, is; because we are bound by the rule of charity to think of men as they appear unto us; leaving secret judgements unto God. I added in the last place, that the Church is gathered by the word preached, to show that the cause whereby it is begun and continued, is the word: which, for that cause is called the immortal seed whereby we are borne anew, 1. Pet. 1.23. Heb 5.13. ●. Co●. 3.2. and milk, whereby we are fed and cherished to life everlasting. And hence it followeth necessarily, that the preaching of the doctrine of the Prophets and Apostles, joined with any measure of faith and obedience, is an unfallible mark of a true church. Indeed it is true, there be three things required to the good estate of a church, the preaching of the Gospel, the administration of the Sacraments, and due execution of Discipline according to the word: yet if the two latter be wanting, so be it there be preaching of the word with obedience in the people, there is for substance a true church of God. For it is the banner of Christ displayed, under which all that war against the flesh, the devil, the world, must range themselves. As the Lord saith by the Prophet Esai, Esa. 49.22. I will lift up my hand to the Gentiles, and set up my standard unto the people, and they shall bring their sons in their arms, and their daughters shall be carried upon their shoulders. Hence it followeth, that men which want the preaching of the Gospel, must either procure the same unto themselves; or if that can not be, because they live in the midst of idolatrous nations, as in Spain and Italy, it is requisite that they should join themselves to those places where with liberty of conscience they may enjoy this happy blessing. Men are not to have their hearts glued to the honours and riches of this world; but they should be of David's mind, and rather desire to be dorekeepers in the house of God, then to dwell in the tents of ungodliness. In the Canticles, the spouse of Christ saith, Can●. 1.6. Show me, O thou whom my soul loveth, where thou feedest, where thou liest at noon: for why should I be as she that turneth aside to the flocks of thy companions. To whom he answereth thus: ve●s. 7. If thou know not, O thou the fairest among women, get thee forth by the steps of the flock, and feed thy kids by the tents of the shepherds: that is, in those places where the doctrine of righteousness and life everlasting by the Messias, is published. When the Shunamites child was dead, she told her husband that she would go to the man of God, to whom he answered thus; ●. King. 4.23. Why wilt thou go to him to day, it is neither new moon nor sabbath day: whereby it is signified that when teaching was scarce in Israel, the people did resort to the Prophets for instruction and consolation. And David saith, 〈…〉 that the people wheresoever there abode was, went from strength to strength till they appeared before God in Zion. And oftentimes, they being Proselytes, there abode must needs be out of the precincts of jewrie. Thus we see what the visible Church is: now further concerning it, three questions are to be scanned. The first is, how we may discern whether particular men and particular Churches holding errors, be found members of the Catholic church or no. For the answering of this, we must make a double distinction, one of errors, the other of persons that err. Of errors, some are destroyers of the faith, 2. Tim. 2. ●●● some only weakners of it. A destroyer is that, which overturneth any fundamental point of religion; which is of that nature, that if it be denied, religion itself is overturned; as the denial of the death of Christ, and the immortality of the soul, justification by works, and such like: and the sum of these fundamental points is comprised in the Creed of the Apostles and the Decalogue. A weakening error is that, the holding whereof doth not overturue any point in the foundation of salvation; as the error of free-will, and sundry such like. This distinction is made by the holy Ghost, who saith expressly that the doctrines of repentance, and faith, and baptisms, and laying on of hands, and the resurrection, and the last judgement, Gal. 5. ●. 3. Heb. 6.1. 1. Cor. 3.10, are the foundation, namely of religion: and again, that Christ is the foundation, and that other doctrines consonant to the word, are as gold and silver laid thereupon. Secondly, persons erring, are of two sorts: some err of weakness, being carried away by others; or of simple ignorance, not yet being convicted and informed concerning the truth. Some again err of obstinacy, or affected ignorance, which having been admonished and convicted, still persevere in their forged opinions. This being said, w●e now come to the point. If any man or Church, shall hold an error of the lighter kind, he still remains a member of the Church of God, and so must be reputed of us. As when a lutheran shall hold, that images are still to be retained in the church; that there is an Universal Election of all men, etc. for these and such like opinions may be maintained, the foundation of salvation unrased. This which I say is slatly avouched by Paul. If any man (saith he) build on this foundation gold, silver, precious stones; 1. Cor. 3.35. timber, hay, or stubble, his work shall be made manifest by the fire, etc. and if any man's work burn, he shall lose, but yet he shall be safe himself. And therefore the hay and stubble of men's errors that are beside the foundation, on which they are laid, do not debar them from being Christians or members of the church. A man breaks down the windows of his house; the house stands: he breaks down the roof or the walls; the house yet stands, though deformed: he pulls up the foundation; the house itself falls and ceaseth to be an house. Now religion which we profess is like an house or building: and some points thereof are like windows, doors, walls, roofs, and some are the very foundation: and the former may be battered, the foundation standing. Again, if the error be directly or by necessary consequent, even in common sense against the foundation, consideration must be had whether the Church or party erreth of weakness or malice: if of weakness, the party is to be esteemed as a member of the Catholic church. And thus Paul writes unto the church of Galatia, as to a church of God, though by false teachers it had been turned away to another Gospel, and embraced the fundamental error of justification by works. But when any man or church shall hold fundamental errors in obstinacy or affected ignorance, we are not then bound to repute them any longer as churches or Christians, but as such to whom condemnation belongs, as Paul showeth by the example of jannes' and jambres. 2. Tim. 3.8. And as jannes' and jambres, saith he, withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the faith. Yet withal, this caveat must ever be remembered, that we rather condemn the error than the person that erreth, because God's mercy is like a bottomless sea, whereby he worketh what he will and when he will in the hearts of miserable sinners. The second question is, where at this day we may find such visible Churches as are indeed so ●nd members of the Catholic church. And for the resolving of it, we are t● go through all countries and religions in the world. And first to begin with Turks and jews, we are not in any wise to acknowledge their Assemblies for churches, because they worship not God in Christ who is the head of the church. As for the Assemblies of Papists which have been a great part of the world, if thereby we understand companies of men holding the Pope for their head, and believing the doctrine established in the council of Trent; in name they are called churches, but indeed they are no true or sound members of the Catholic church. For both in their doctrine and in the worship of God, they raze the v●ry foundation of religion, which will appear by these three points. First of all they hold justification by works of grace: avouching that they are not only justified before God by the merit of Christ, but also by their own doings. Which opinion flatly overturneth justification by Christ. For as Paul saith to the Galatians, If ye be circumcised Christ profiteth you nothing, that is, if ye look to be justified by the works of the ceremonial law, ye are fallen from Christ: join circumcision and Christ together in the matter of justification, and ye do quite overthrow justification by Christ. Now if this be true, which is the word of God that can not lie, than we say to the Papists; If ye will needs be justified by works of grace, ye are fallen from grace. The second point is, that they maintain daily real sacrifice of the body of Christ in the Mass for the sins of the quick and dead. And this is also a fundamental heresy. For Christ's sacrifice on the cross must either be a perfect sacrifice or no sacrifice: and if it be often iterated and repeated by the masspriest, it is not perfect but imperfect. The third point is, that they worship the Images of the Trinity and of Saints departed, and their Breaden-god, which is as vile an abomination as ever was among the Gentiles: all being directly against the true meaning of the second commandment, and defacing the worship of God in the very substance thereof. Thus than it appears that the old church of Rome is changed, and is now at this day, of a spouse of Christ become an harlot: and therefore no more a church of Christ indeed, than the carcase of a dead man that weareth a living man's garment is a living man, though he look never so like him. And whereas they plead for themselves that they have succession from the Apostles, the answer is, that succession of person is nothing without succession of doctrine, which they want: and we see that Heretics have succeeded lawful Ministers. Secondly, whereas it is alleged that in the Popish assemblies the sacrament of Baptism is rightly for substance administered; and that also it is a note of a Church, three things may be answered. First, that baptism severed from the preaching of the gospel, is no more a sign of a Church, than the seal severed from the indenture is of force; & that is nothing. Circumcision was used in Colchis, yet no church, and among the Samaritanes● and yet no people. Herodo●, Hos. 1.9. Secondly, Baptism in the assemblies of the Church of Rome, is as the purse of the true man in the hand of the thief: and indeed it doth no more argue them to be Churches, than the true man's purse argues the thief to be a true man. For baptism though it be in their assemblies, yet doth it not appertain unto them, but unto another hidden Church of God, which he hath in all ages gathered forth of the midst of them. Thirdly, though they have the outward baptism, yet they by necessary consequent of doctrine, overturn the inward baptism that stands in justification and sanctification. Moreover, whereas it is alleged, that they maintain the books of the old and new testament penned by the Prophets and Apostles; the answer is, that they do it with adding to the Canon, and by corrupting the native sense of the Scriptures in the very foundation: and therefore they are but as a lantern that shows light to others & none to itself. Fourthly, it is further said that they hold the Creed of the Apostles, and make the same confession of faith that we do. I answer that in show of words they do so indeed: but by necessary consequents in the rest of their doctrine they overturn one of the natures and all the offices of Christ, and therewithal most of the articles of the Creed. And herein they deal as a father, that in outward show tenders the body of his child, and will not abide the least blemish vopn it: and yet by secret conveyances inwardly annoys the heart, the brain, or the liver, and so in truth destroys the same. Fifthly it is alleged, that Antichrist must sit in the temple of God, that is, the Church: therefore say some that desire an union between us and the Papists, popish assemblies are true churches: but the argument is not good. For it is one thing to be in the Church, and another thing to be of it. And Antichrist is said to sit in the Church, not as a member thereof, but as an usurper, or as the pirate in the ship of the merchant: and hence it can not be proved, that the assemblies of Papists are Churches, but that in them and with them there is mingled an other hidden Church in the midst whereof Antichrist the Pope ruleth, though himself hath no part therein. Lastly, whereas some, being no Papists, think their churches to be like a body diseased and full of sores and wounds from the head to the foot, and the throat also cut, yet so as life is still remaining; we may better think, (their foul errors considered and their worship of God, which is nothing else but a mixture of judaism and Paganism) that it is a rotten and dead corpses void of spiritual life. And therefore we have severed ourselves from the Church of Rome upon just cause: neither are we schismatics in so doing, but they rather; because the ground and the proper cause of the schism is in them. As for the assemblies of Anabaptists, Libertines, Antinomies, Tritheits, Arrians, Samosate●●●ns, they are no churches of God, but conspiracies of monstrous heretics iud●●●lly condemned in the primitive Church, and again by the malice of Satan ●●●ued and revived in this age. The same we are to think and say of the Famili● of love. As for the Churches of Germany commonly called the Churches of the Lutherans, they are to be reputed of us as the true churches of God. Though their Angustane Confession have not satisfied the expectation of other Reformed Churches: yet have they all the same enemies in matter of religion, & do alike confess the Father, the Son, and the holy Ghost: and of the office of the Mediator, of faith and good works, of the Word, the Church and the Magistrate, are all of one judgement. They differ indeed from us in the question of the sacrament, but it is no sufficient cause to induce us to hold them as no Church: for that there is a true or real receiving of the body and blood of Christ in the Lord's supper, we all agree; and we jointly confess that Christ is there present so far forth that he doth truly feed us with his very body and blood to eternal life: and all the controversy lies in the manner of receiving; we contenting ourselves with that spiritual receiving which is by the hand of faith, they adding thereto the corporal, whereby they imagine themselves to receive Christ with the hand and mouth of the body. And though to maintain this their opinion, they be constrained to turn the ascension of Christ into a disparition, whereby his body being visible becomes invisible, yet in the main points we agree: that Christ ascended into heaven: that he entered into his kingdom in our name and for us: that we are governed and preserved by his power and might: and that whatsoever good thing we have or do, proceeds wholly from the grace of his spirit. Indeed the opinion of the Ubiquity of the body of Christ reviveth the condemned heresies of Eutiches and Nestorius, and it overturneth by necessary consequent most of the articles of faith: but that was private to some men, as Brentius and others, and was not received of whole churches: and whereas the men were godly & learned, and we are uncertain with what affection, and how long they held this error, we rest ourselves in condemning it, leaving the persons to God. Again Popish Transustantiation, and Lutherian Consubstantiation, are both against the truth of the manhood of Christ; yet with great difference. Transubstantiation is slatte against an article of faith: for if Christ's body be made of bread, and his blood of wine (which must needs be if there be a conversion of the one into the other) then was not he conceived and borne of the virgin Marie: for it cannot both be made of bakers bread and of the substance of the virgin. Again it abolisheth the outward sign in the Lord's supper, as also the analogy between the sign and the thing signified, and so overturns the sacrament: but Consubstantiation doth not so, neither doth it overturn the substance of any article of Religion, but only a main point of Philosophy; which is, that A body doth occupy only one place at once. Furthermore, the Churches of Helvetia, and Savoie, and the free cities of France, and the low Countries, and Scotland, are to be reverenced as the true Churches of God, as their confession make manifest. And no less must we think of our own Churches in England and Ireland. For we hold, believe, and maintain, and preach the true faith, that is, the ancient doctrine of salvation by Christ, taught and published by the Prophets and Apostles, as the book of the articles of faith agreed upon in open Parliament do fully show: and withal now we are, and have been ready to testify this our faith, by venturing our lives even in the cause of religion against foreign power, and especially the Spaniard: and hereupon all the Churches in Europe give unto us the hand of fellowship. And whereas sundry among us that separate and indeed excommunicate themselves, give out that there is no Church in England, no Ministers, no Sacraments: their peremptory asseverations wanting sufficient ground, are but as paper-shot. They allege that our assemblies are full of grievous blots and enormities. Ans. The defects and corruptions of Churches must be distinguished: and they be either in doctrine, or manners. Again corruptions in doctrine must further be distinguished: some of them are errors indeed, but beside the foundation; and some errors directly against the foundation: and these overturn all religion, whereas the former do not. Now it can not be showed that in our Churches is taught any one error that raseth the foundation, and consequently annihillateth the truth of God's Church. Indeed there is controversy among us touching the point of Ecclesiastical regiment: but mark in what manner. We all jointly agree in the substance of the regiment, confessing freely that there must be preaching of the word, administration of the Sacraments according to the institution, and the use of the Power of the Keys in admonitions, suspensions, excommunications: the difference between us is only touching the persons, and the manner of putting this government in execution: and therefore men on both parts, though both hold not the truth in this point; yet because both hold Christ the foundation, they still remain brethren and true members of Christ. As for corruptions in manners, they make not a Church to be no church, Mat. 23.2. but a bad church. When as the wicked Scribes and pharisees sitting in Moses chair, taught the things which he had written, the people are commanded to hear them, and to do the things which they say, not doing the things which they do. And whereas it is said, that we hold Christ in word, and deny him indeed; that is answered thus: denial of Christ is double, either in judgement, or in fact: denial in judgement joined with obstinacy, makes a Christian to be no christian; denial in fact, the judgement still remaining sound, makes not a man to be no christian, but a bad christian. When the jews had crucified the Lord of life, Rom. 9.4. Act. 2.39. they still remained a Church, if any upon earth: and notwithstanding this their fact, the Apostles acknowledged that the covenant & the promises still belonged unto them: & they never made any separation from their Synagogues, till such time as they had been sufficiently convicted by the Apostolical ministry that jesus Christ was the true Messias. Thus we see where at this day we may find the true Church of God. Now I come to the third question; and that is, at what time a man may with good conscience make separation from a Church. Ans. So long as a Church makes no separation from Christ, we must make no separation from it: and when it separates from Christ, we may also separate from it: and therefore in two cases there is warrant of separation. The one is, when the worship of God is corrupt in substance. And for this we have a commandment, Be not, saith Paul, 2. Cor 6.14. unequally yoked with infidels: for what fellowship hath righteousness with unrighteousness, or what communion hath light with darkness, or what concord hath Christ with Belial? or what part hath the believer with the infidel? or what agreement hath the temple of God with idols? wherefore come out from among them and separate ●our selves, saith the Lord. And we have a practice of this in the old testament. 2. Chro. 11.14. When jeroboam had set up idols in Israel, than the priests and Levites came to judah and jerusalem to serve the Lord. The second is, when the doctrine of religion is corrupt in substance: as Paul saith, ●. Tim. 6.3. If any man teach otherwise, and consent not to the wholesome words of our Lord jesus Christ, and to the doctrine which is according to godliness, he is puffed up: from such separate yourselves. A practice of this we have in the Apostle Paul, who being in Ephesus in a Synagogue of the jews, spoke boldly for the space of three months, disputing and exhorting to the things which concern the kingdom of God: A●●. 19 9 ●● 18.28. but when certain men were hardened and disobeyed, speaking evil of the way God, he departed from them, and separated the disciples of Ephesus: and the like he did at Rome also. As for the corruptions that be in the manners of men that be of the Church, they are no sufficient warrant of separation, unless it be from private company, 1. Cor. 5.11. as we are admonished by the Apostle Paul; and by the examples of David and Lot. By this which hath been said, Psal 17.4. 2. Pet. 2.6. it appears that the practice of such as make separation from us, is very bad and schismatical, considering our Churches fail not either in the substance of doctrine, or in the substance of the true worship of God. Now to proceed in the Creed. The Church is further set forth by certain properties and prerogatives. The properties or qualities are two, holiness and largeness. 1 Pet. 2.9. Rev. 11 2. & 2●. 29. Rev. ●. 9. & 3.9. Psal. 26.5. That the Church is holy, it appears by Peter, which calls it an holy nation, and a chosen people: and by S. john, who calls it the holy city. And it is so called● that it may be distinguished from the false Church, which is termed in Scriptures the synagogue of Satan, and the malignant Church. Now this holiness of the Church is nothing else but a created quality in every true member thereof, whereby the image of God, which was lost by the fall of Adam is again renewed and restored. The author of it is God by his word and spirit, by little and little abolishing the corruption of sin, and sanctifying us throughout, as Christ saith, joh. 17.17. Father, sanctify them in thy truth, thy word is truth. And holiness must be conceived to be in the Church on this manner: it is perfect in the Church Triumphant, and it is only begun in the Church militant in this life: 1. Tim 1.17. Rome 11 20. Phil. 2 1●. Mat. 9.24. and that for special cause, that we might give all glory to God; that we might not be high minded, that we might work our salvation with fear and trembling; that we might deny ourselves and wholly depend upon God. Hence we learn three things: first that the Church of Rome erreth in teaching that a wicked man, yea such an one as shall never be saved, may be a true member of the Catholic Church: for in reason, every man should be answerable to the quality and condition of the Church whereof he is a member: if it be holy, as it is; he must be holy also. Secondly we are every one of us, as Paul saith to Timothy, ●. Tim. 4.7. to exercise ourselves unto godliness, making conscience of all our former unholy ways, endeavouring ourselves to please god in the obedience of all his commandments. It is a disgrace to the holy Church of God that men professing themselves to be members of it, should be unholy. Thirdly our duty is, to eschew the society of Atheists, drunkards, fornicators, blasphemers, and all wicked and ungodly persons, as Paul saith, Eph 3.7. Be no companions of them and have no fellowship with unprofitable works of darkness. And he chargeth the Thessalonians, 2. Thess. 3.14. that if any man among them walk inordinately they have no company with him that he may be ashamed. The largeness of the Church is noted in the word Catholic, that is, general or universal. And it is so called for three causes. For first of all it is general in respect of time; because the Church hath had a being in all times and ages ever since the giving of the promise to our first parents in Paradise. Secondly it is general, in respect of the persons of men: for it stands of all sorts and degrees of men, high and low, rich and poor, learned and unlearned, etc. Thirdly it is Catholic or universal in respect of place; because it hath been gathered from all parts of the earth, specially now in the time of the new Testament; when our Saviour Christ saith, Math. 26.23. that the Gospel shall be preached in the whole world. To this purpose john saith in the Revelation, Rev. 7.9. Catholica. i. per totum orbem diffusa. Aug. epi●t. 170. I beheld and lo a great multitude which no man could number of all nations and kindreds, and peoples, and tongues, stood before the throne and before the lamb, clothed with long white robes and palms in their hands. And the Church which we here profess to believe, is called Catholic, that we may distinguish it from particular Churches, which are not believed, but seen with eye, whereof mention is made often in the Scriptures. Rom. 16.5.1. Cor. 16.19. the Church in their house: and, the Churches of Asia. Coloss. 4.15. Salute Nymphas and the Church in his house. Act. 11.22. the Church of jerusalem. Act. 13.1. the Church at Antioch, etc. That the Church is Catholic in respect of time, place, person, it ministers matter of endless comfort unto us. For hereby we see that no order, degree, or state of men are excluded from grace in Christ, unless they will exclude themselves. Saint john saith, joh. 2.1,2. If any man sin, we have an Advocate with the father, jesus Christ the righteous. Now it might be answered, it is true indeed Christ is an advocate to some men, but he is no advocate to me. Saint john therefore saith further, and he is the reconciliation for our sins, and not for our sins only, but for the whole world, that is, for all believers of what condition or degree soever. Thus much of the properties of the Church: now follow the prerogatives or benefits which God bestoweth on it, which are in number four. The first is expressed in these words, The communion of Saints. Where communion signifieth that fellowship or society that one hath with an other: and by Saints we understand not dead men enrolled in the Pope's calendar, but all that are sanctified by the blood of Christ, whether they be living or dead: as Paul saith, 1. Cor 1.2. Unto the Church of God which is at Corinthus, to them that are sanctified in jesus Christ Saints by calling. And, and 14.33. God is the God of peace in all the Churches of the Saints. Now if we add the clause I believe, unto these words, the meaning is this; I confess and acknowledge that there is a spiritual fellowship & society among all the members of Christ, being the faithful servants and children of God: and withal I believe that I am partaker of the same with the rest. This communion hath two parts, fellowship of the members with the head, and of the members with themselves. The communion of the members with their head is not outward, but altogether spiritual in the conscience: and for the opening of it, we must consider what the Church receiveth of Christ, and what he receives of it. The Church receives of Christ four most worthy benefits. The first, that Christ our Mediator, God and man, hath truly given himself unto us, and is become our lot and portion, and withal God the father, and the holy spirit, in him, as David saith, Psal. 16.5. jehova is the portion of mine inheritance, and of my cup: thou shalt maintain my lot: the lines are fallen unto me in pleasant places: yea I have a fair heritage. And, Psal. 73.26. My flesh faileth: and my heart also: but God is the strength of my heart, and my portion for ever. The second is, the Right of adoption, whereby all the faithful whether in heaven or earth are actually made the children of God. The benefit is wonderful, howsoever carnal men esteem not of it. If a man should either by election or birth, or any way else be made the son and heir of an earthly prince, he would think himself highly advanced: how highly then are they extolled which are made the sons of God himself? The third benefit is a title and right to the righteousness of Christ in his sufferings, and his fulfilling of the law. The excellency of it is unspeakable, because it serves to award the greatest temptations of the devil. When the devil replieth thus, thou art a transgressor of the law of God, therefore thou shalt be damned: by means of that communion which we have with Christ we answer again: that Christ suffered the curse of the law to free us from due and deserved damnation: and when he further replies, that seeing we never fulfilled the law, we can not therefore enter into heaven: we answer again, that Christ's obedience is a fulfilling of the law for us, and his whole righteousness is ours to make us stand righteous before God. The fourth benefit is a right to the kingdom of heaven, as Christ comforting his disciples saith, Fear not little flock, it is your father's pleasure to give you a kingdom: and hence it is sundry times called a Act. 26.18. Coloss. 1.12. Eph. 1.18. the inheritance and the lot of the Saints. Furthermore, for the conveyance of these benefits unto us, God hath ordained the preaching of the word and the administration of the Sacraments, specially the Lords supper: and hath commanded the solemn and ordinary use of them in the Church. And hereupon the lords supper is called the Communion. 1. Cor. 10.16. The cup of blessing (saith Paul) which we bless, is it not the communion of the blood of Christ: and the bread which we break, is it not the communion of the body of Christ: that is, a sign and seal of the communion. Again, the things which Christ receiveth of us are two: our sins with the punishment thereof made his by application or imputation: and our afflictions with all the miseries of this life which he accounts his own, and therefore doth as it were put under his shoulders to bear the burden of them. And this communion between Christ and us is expressed in the scriptures by that blessed and heavenly bargain in which there is mutual exchange between Christ and us: he imparts unto us, Isa. 55. ●. milk and wine without silver or money to refresh us, and gold tried by the fire that we may become rich, Rev. 3 18. and white raiment that we may be clothed, and eye-salve to anoint our eyes that we may see: and we for our parts return unto him nothing but blindness and nakedness, and poverty, and the loathsome burden of our filthy sins. The second part of the communion is that which the Saints have one with an other. And it is either of the living with the living, or of the living with the dead. Now the communion of the living stands in three things: I. the like affection: II. in the gifts of the spirit: III. in the use of temporal riches. For the first; communion in affection is, whereby all the servants of God are like affected to God, to Christ, to their own sins, and each to other. They are all of one nature and heart alike disposed, though they be not acquainted nor have any external fellowship in the flesh. As in a family children are for the most part one like another & brought up alike: even so it is in God's family which is his Church: the members thereof are all alike in heart and affection: and the reason is, because they have one spirit to guide them all: and therefore Saint Peter saith, Act. 4.32. The multitude of them that believed were of one heart and of one soul, neither any of them said that any thing of that which he possessed was his own, but they had all things common. And the Prophet Esay foretelling the unity which should be in the kingdom of Christ, saith, Isa. 11.6,7. The wolf shall dwell with the lamb, and the leopard shall lie with the kid, and the calf and the lion, and the fat beast together, and a little child shall lead them. The cow and the bear shall feed, and their young ones shall lie together: and the lion shall eat straw like the bullock. The sucking child shall play upon the hole of the asp, and the weaned child shall put his hand into the cockatrice hole. By these beasts are signified, men that be of a wicked and brutish nature: which, when they shall be brought into the kingdom of Christ, shall lay aside the same and become loving, gentle, courteous, and all of one mind. 2. Pet. 1.7. And S. Peter requires of the Church the practice of brothely love, and that is to carry a tender affection to men, not becanse they are of the same flesh, but because they are joined in the bond of one spirit with us. Furthermore by reason of this that all the children of God are of one heart, Gal 6.2. there follows another duty of this communion, whereby they bear one the burdens of another, and when one member is grieved all are grieved; when one rejoiceth all rejoice, as in the body when one member suffereth all suffer. The second branch of their communion, is in the gifts of God's spirit, as love, hope, fear, etc. And this is showed, when one man doth employ the graces of God bestowed on him, for the good and salvation of another. As a candle spendeth itself to give light to others: so must God's people spend those gifts which God hath given them for the benefit of their brethren. A Christian man howsoever he be the freest man upon earth, yet is he servant to all men, Gal. 5.13. especially to the Church of God to do service unto the members of it by love for the good of all. And this good is procured, when we convey the graces of God bestowed on us to our brethren: and that is done five ways. I. by example: II. by admonition: III. by exhortation: IV. by consolation: V. by prayer. The first, which is good example, we are enjoined by Christ, saying, Mat. 5● Let your light so shine before men, that they may see your good works and glorify your father which in heaven. And that our hearts might be touched with special care of this duty, the Lord sets before us his own blessed example, saying, Leuit. 11.44. Mat. 11.28. 1. Cor. 11.1. Be ye holy as I am holy: and, Learn of me that I am meek and lowly. And Paul sayeth, Be ye followers of me as I follow Christ: and the higher men are exalted, the more careful aught they to be in giving good example. For let a man of note or estimation do evil, and he shall presently have many followers. Evil example runs from one to an other l●ke a leprosy or infection: & this Christ signified when he said that the figtree planted in the vineyard, Luk. 13.18. If it bears no fruit makes all the ground barren. The second means of communication of the gifts of god unto others, is admonition, which is an ordinance of God whereby christian men are to recover their brethren from their sins. A man by occasion fallen into the water is in danger of his life; & the reaching of the hand by another is the means to save him. Now every man when he sinneth doth, as much as in him lieth, cast his soul into the very pit of hell: and wholesome admonitions are as the reaching out of the hand to recover him again. But it will peradventure be said, how must we proceed in admonishing of others? Ans. We are to observe three things. The first is, to search whether we that are to reprove, be faulty ourselves in the same thing or no. Mat. 7.5. First we must take out the beam that is in our own eye, and so shall we see clearly to pull out the mote in our brother's eye. Secondly, before we reprove, we must be sure that the fault is committed: we must not go upon hearsay or likelihoods: and therefore the holy Ghost saith, Heb. 10.14. Let us consider or observe one another to provoke unto love or good works. Thirdly, before we reprove, we must in Christian wisdom make choice of time and place: for all times and places derue not to this purpose. And therefore Solomon saith, It is the glory of a man to pass by an offence. Furthermore in the act of admonishing, two things are to be observed: I. a man must deliver the words of his admonition (so far forth as he can) out of the word of God, so as the party which is admonished, may in the person of man see God himself to reprove him. II. his reproof must be made with as much compassion and fellow feeling of other men's wants as may be. As Paul saith, Gal. 6.1. If any man be fallen by occasion into any fault, ye which are spiritual a As Chirurgeons ●●●der●y see arms and legs in joint. restore such an one with the spirit of meekness. The third way of communicating good things to others is exhortation: and it is a means to excite and stir them on forward, which do already walk in the way of godliness. Therefore the holy Ghost saith, Exhort one another daily, lest any of you be hardened through the deceitfulness of sin. But alast the practice of this duty, as also of the former is hard to be found among men; for it is usual in families that masters and fathers in stead of admonishing their servants and children, teach them the practice of sin in swearing, blaspheming, slandering, etc. and as for exhortation, it is not used. Let a man that hath the fear of God offend never so little, in stead of brotherly exhortation he shall hear his profession cast in his teeth, and his hearing of sermons: this practice is so general, that many beginning newly to tread in the steps of godliness, are hereby daunted, and quite driven back. The fourth way is consolation, which is a means appointed by God whereby one man should with words of heavenly comfort refresh the souls of others afflicted with sickness or any other way feeling the hand of God either in body or in mind. And this duty is as little regarded as any of the former. In time of men's sickness neighbours come in, but what say they? I am sorry to see you in this case, I hope to see you well again. I would be sorry else, etc. Not one of an hundred can speak a word of comfort to the weary: but we are faulty herein. For with what affection do we believe the communion of Saints, when we ourselves are as dry fountains, that do scarce convey a drop of refreshing to others. The last means is prayer, whereby gods Church procureth blessings for the several members thereof and they again for the whole. And herein lies a principal point of the Communion of saints; which ministereth notable comfort to every Christian heart. For hence we may reason thus: I am indeed a member of the Catholic Church of God, and therefore though my own prayers be weak, yet my comfort is this, I know that I am partaker of all the good prayers of all the people of God dispersed over the face of the whole earth my f●llowe members, and of all the blessings which God bestows on them. This will make us in all our troubles to say with Elisha, 2. King 6.16. Fear not, for they that be with us are more than they that be with them. When the people of Israel had sinned in worshipping the golden calf the wrath of the Lord was kindled and made a breach into them, as canon shot against a wall: Psal 100L. 23. but Moses the servant of God stood in the breach before the Lord to turn away his wrath, lest he should destroy them. And the prayer of Moses was so effectual that the Lord said, ●●od. 32.10. Let me alone, as though Moses by prayer had held the hand of God that he could not punish the people. And some think that Stevens prayer for his enemies when he was stoned was a means of Paul's conversion. And surely though there were no other reason, yet this were sufficient to move a man to embrace Christian religion, considering that being a member of the Church he hath part in all the prayers of the Saints through the world, & of the blessings of god that come thereby. The third part of this communion is in temporal things, as goods, and riches: whereby I mean no b Spiritual 〈…〉 or temporal goods Act ●. 21. 2. ●or. 8.1. anabaptistical communion, but that which was used in the primitive Church, when they had all things common in respect of use: and some sold their goods and possessions and parted them to all men, as every one had need. And by their example we are taught to be content to employ those goods which God hath bestowed on us, for the good of our fellow members within the compass of our callings, and to our ability, and beyond our ability if need require. Paul saith, Gal 6.10. Do good to all but specially to them which are of the household of faith. The communion of the living with the dead stands in two things: the one is, that the Saints departed in the Church Triumphant do in general pray for the Church militant upon earth, desiring the final deliverance of all their fellow members from all their miseries. And therefore in the Apocalyps they cry on this manner, ●ev. 6.10. How long Lord holy and true! dost not thou judge and avenge our blood on them that dwell on the earth. I say in general, because they pray not for the particular conditions and persons of men upon earth considering they neither know, nor see, nor hear us: neither can they tell what things are done upon earth. The second is, that the godly on earth do in heart and affection converse with them in heaven, desiring continually to be dissolved and to be with Christ. Now whereas the Papists do further enlarge this communion, avouching that the Saints in heaven make intercession to Christ for us, and impart their merits unto us; and that we again for that cause are to invocate them, and to do unto them religious worship, we descent from them, being resolved that these things are but inventions of man's brain, wanting warrant of the word. Lastly, to conclude, a question may be demanded, how any one of us may particularly know and be assured in ourselves, that we have part in this communion of Saints. Ans. Saint john opens this point to the full when he saith, ●. joh. 1.6. If we say that we have fellowship with him, and yet walk in darkness, we lie: but if we walk in the light, as he is light, than we have fellowship one with another, and the blood of Christ purgeth us from all our sins. In which words he makes knowledge of Gods will joined with obedience, to be an infallible mark of one that is in the communion: as on the contrary, ignorance of God's will, or disobedience, or both to be tokens of one that hath neither fellowship with Christ, or with the true members of Christ. And therefore to end this point, if we would have fellowship with Christ, let us learn to know what sin is, and to ●he from the same as from the bane of our souls, and to make conscience of every evil way. The duties to be learned by the communion of the Saints are manifold. And first of all if we do believe the fellowship which all the faithful have with Christ and with themselves; and be resolved that we have part therein, then must we separate and withdraw ourselves from all ungodly and unlawful societies of men in the world whatsoever they be. Unlawful societies are manifold, but I will only touch one, which every where annoyeth religion, and hindereth greatly this communion of Saints, and that is, when men join themselves in company to pass away the time in drinking, gaming, etc. Behold a large fellowship which beareth sway in all places; there is almost no town but there is at the least one knot of such companions: and he that will not be combined with such loose mates, he is thought to be a man of no good nature: he is foisted forth of every company; he is no body: and if a man will yield to run riot with them in the misspending of his time and goods, he is thought to be the best fellow in the world. But what is done in this society? and how do these cup-companions spend their time? surely the greatest part of day and night is usually spent in swearing, gaming, drinking, surfeiting, reveling, and railing on the ministers of the word, and such as profess religion; to omit the enormities which they procure to themselves hereby: and this behaviour spreads itself like a canker over every place, & it defiles both town and country. But we that look for comfort by the communion of Saints, must not cast in our lot with such a wicked generation, but separate ourselves from them. For undoubtedly their society is not of God but of the devil: and they that are of this society, can not be of the holy communion of Saints: and surely except the Magistrate by the sword, or the Church by the power of the keys do pull down such fellowship, the holy society of God's Church and people must decay. Excommunication is a censure ordained of God for this end, to banish them from this heavenly communion of the members of Christ, that live inordinately and have communion with men in the works of darkness. Secondly by this we are taught, that men professing the same religion, must be linked in society and converse together in Christian love, meekness, gentleness, and patience: as Saint Paul taught the Philippians, Phillip 2.1. If there be any fellowship of the spirit, if there be any compassion and mercy, fulfil my joy, that we may be like minded, having the same love, being of one accord and of like judgement. And again, Keep (saith he) the unity of the spirit in the bond of peace. Why? mark how his reason is fetched from this communion: ●ph. 4 3. Because there is one body, one spirit, even as you are called into the hope of your vocation, one Lord, one ●aith, one hope, one baptism, one God and father of all, which is above all and in all. And no doubt the same reason made David say, ●sal 16.3. All my delight is in the Saints which be upon earth. Thirdly every Christian man that acknowledgeth this communion, must carry about with him a fellow-feeling, that is, an heart touched with compassion in regard of all the miseries that befall either the whole Church or any member thereof, as Christ our head teacheth us by his own example, when he called to Saul, and said, Saul, Saul, why persecutest thou me? giving him to understand, that he is touched with the abuses done to his Church, as if they had directly been done to his own person. The Prophet Amos reproveth the people, because they drank wine in bowls, and anointed themselves with the chief ointments: but why? was it not lawful for them to do so? yes: but the cause for which they are reproved followeth: Amos 6.6. No man (saith he) is sorry for the affliction of joseph. In the midst of their delights and pleasures they had no regard or compassion of the miseries of the poor Church and servants of God elsewhere in affliction, which every man ought to show forth in the practice of all duties of love: and therefore Paul saith, ●ph. 6.18. Pray always with all manner of prayers and supplications in the spirit, and watch thereunto with all perseverance and supplications for the saints. And he highly commendeth the Philippians for communicating to his afflictions. Phil. 4.14. And further he biddeth Philemon to comfort Onesimus his bowels in the Lord. And S. john saith, 1. joh. 3 16. If a man's life would save his neighbour's soul, he must lay it down, if need require. We have all of us daily occasion to practise this duty towards the afflicted members of God's Church in other countries. For howsoever we enjoy the Gospel with peace, yet they are under persecution for the same: and so oft as we hear report of this, we should suffer our hearts to be grieved with them, and pray to God for them. We must here be admonished not to seek our own things, but to refer the labours of our callings to the common good especially of the Church whereof we are members. As for them that seek for nothing but to maintain their own estate and wealth; and therefore in their trades use false weights and measures, the engrossing, corrupting, mingling of wares, glozing, lying, smoothing, swearing, forswearing, dissembling, griping, oppressing of the poor, etc. they may plead for themselves what they will, but in truth they never yet knew what the communion of Saints meant. Lastly, considering we are all knit into one mystical body, & have mutual fellowship in the same, our duty is both to redress the faults of our brethren and to cover them, as the hand in the body lays plaster upon the sore in the foot or in the leg, and withal covers it. Love covers the multitude of sins. And when men disgrace their brethren for their wants, and blaze them to the world, they do not the duty of fellow members. Thus much for the first benefit bestowed on the Church: the second is, Forgiveness of sins: which may be thus described, Forgiveness of sins is a blessing of God upon his Church procured by the death and passion of Christ, whereby God esteems of sin as no sin, or, as not committed. In this description I have couched five points, which we are severally to consider. The first, who is the author of forgiveness of sins? Ans. God, whose blessing it is: for sin is only committed against God, & the violating of his laws and commandments are properly sins. And the offence done to any man or creature is no more in itself but an offence or injury: yea the breach of man's commandment is no sin, unless it do imply withal the breach of God's commandment. Therefore it is a prerogative belonging to God alone to pardon sin: and when we are taught to say, Forgive us our trespasses as we forgive them that trespass against us, the meaning is not, that we forgive sins as they are sins, but only as trespasses, that is, losses, hurts, and damages done unto us by men. It may be further said, God hath given this power and commandment to his ministers to forgive sins, saying, joh. 20.23. Whose sins ye remit, they are remitted. Ans. God's ministers do not properly forgive sins, but only in the name of God according to his word pronounce to a penitent sinner that his sins are pardoned and forgiven of God: and therefore it is a most certain truth that none can forgive sins but God only: it was avouched by the pharisees and not denied by Christ. Mark. 2.7. Hence it follows that remission of sin, being once granted remains for ever, because God's love unto the elect is unchangeable, and his decree concerning their salvation can not be altered. The second point is, to whom remission of sins is given? Ans. To the Catholic church, that is, to the whole company of men predestinate to salvation: as Esai saith, Esa. 31. ●4 The people that dwell therein (that is, the Church) shall have their sins forgiven. And, Esa. 62. 1●. they shall call them the holy people, the redeemed of the Lord: and thou shalt be named, a city sought out and not forsaken. And if there had been an universal remission of sins to all men as some do dream, it should not here have been made a peculiar prerogative of the Church. The third point is, what is the means whereby pardon of sin is procured at God's hand? Ans. The death and passion of Christ: so Paul saith, ●om. 4 25. Christ died for our sins: that is, Christ died to be a payment and satisfaction to God's justice for our sins. And S. john saith, 1. joh 1.7. The blood of jesus Christ his son cleanseth us from all sin. And Peter saith, 1. Pet. 1.18. Knowing that ye were not redeemed with corruptible things, as silver and g●ld from your vain conversation, etc. but with the precious blood of Christ as of a ●●mbe undefiled and without spot. The fourth point is, after what manner sin is forgiven? Ans. By an action of God, whereby for the merit of Christ, he esteems and accounts sin as no sin, or, as if it had never been committed. Therefore David saith, Psal. 32. 1. Blessed is the man to whom the Lord imputeth no sin. And in Esai the Lord saith, Es●. ●4. 22. I have put away thy transgressions like a cloud, and thy sins as a mist. Now we know that clouds and mists which appear for a time, are afterward by the sun utterly dispersed. And King Hezekias when he would show that the Lord had forgiven him his sins, saith, Es●●●. 17. God hath cast them behind his back, alluding to the manner of men, who when they will not remember or regard a thing, do turn their backs upon it. And Micheas saith, Mi●h. 7.19. that God doth cast all the sins of his people into the bottom of the sea, alluding to Pharaoh, whom the Lord drowned in the bottom of the red sea. And Christ hath taught us to pray thus: Forgive us our debts, as we forgive our debtor: in which words is an alluding to creditors, who then forgive debts, when they account that which is debt as no debt, & cross the book. Hence it appears, that damnable and vile is the opinion of the church of Rome, which holdeth that there is a remission of the fault without a remission of the punishment: and here withal fall to the ground, the doctrines of human satisfactions, and indulgences, and purgatory, and prayer for the dead, built upon this foundation, are of the same kind. Moreover, we must remember to add too this clause, I believe, and then the meaning is this. I do not only believe that God doth give pardon of sin to his Church and people (for that the very devils believe) but withal I believe the forgiveness of mine own particular sins. Hence it appears, that it was the judgement of the Primitive Church that men should believe the forgiveness of their own sins. By this prerogative we reap endless comfort: for the pardon of sin is a most wonderful blessing, and without it every man is more miserable and wretched than the most vile creature that ever was. We lo●th the serpent or the toad; but if a man have not the pardon of his sins procured by the death and passion of Christ, he is a thousand fold worse than they. For when they die, there is the end of their woe and misery: but when man dieth without this benefit, there is the beginning of his. For first in soul till the day of judgement, and then both in body and soul for evermore, he shall enter into the endless pains and torments of hell; in which if one should continue so many thousand years as there are drops in the Ocean sea, and then be delivered, it were some ease: but having continued so long (which is an unspeakable length of time) he must remain there as long again, and after that for ever and ever without release: and therefore among all the benefits that ever were or can be thought of, this is the greatest and most precious. Among all the burdens that can befall a man, what is the greatest? Some will say, sickness, some ignominy, some poverty, some contempt: but indeed among all, the heaviest and the greatest, is the burden of a man's own sins, lying upon the conscience and pressing it down, without any assurance of pardon. David being a king had no doubt all that heart could wish; and yet he, laying aside all the royalties and pleasures of his kingdom, saith this one thing above all, that he is a blessed man that is eased of the burden of his sins. Psal. 32. ●●. A lazar man full of sores is ugly to the sight, and we can not abide to look upon him: but no lazar is so loathsome to us, as all sinners are in the sight of God: and therefore David counted him blessed, whose sins were covered. It may be some will say, there is no cause why a man should thus magnify the pardon of sin, considering it is but a common benefit. Thus indeed men may imagine, which never knew what sin meant: but let a man only as it were, but with the tip of his finger have a little feeling of the smart of his sins, he shall find his estate so fearful, that if the whole world were set before him on the one side, and the pardon of sins on the other, he would choose the pardon of his sin before ten thousand worlds. Though many drowsy Protestants esteem nothing of it, yet to the touched conscience it is a treasure, which when a man finds, he hides it, and goes home and sells all that he hath and buys it. Therefore this benefit is most excellent, and for it the members of God's Church have great cause to give God thanks without ceasing. The duties to be learned hence are these. And first of all here comes a common fault of men to be rebuked. Every one will say, that he believeth the remission of sins, yet no man almost laboureth for a true and certain persuasion hereof in his own conscience: and for proof hereof, propound this question to the common Christian; Dost thou persuade thyself, that God gives remission of sins unto his Church? The answer will be, I know and believe it. But ask him further: Dost thou believe the pardon of thine own sins? & then comes in a blind answer, I have a good hope to godward, but I can not tell, I think no man can say so much: for God saith to no man, thy sins are pardoned. But this is to speak flat contraries, to say they believe, and they can not tell: & it bewrays exceeding negligence in matter of salvation. But let them that fear God, or love their own soul's health, give all diligence to make sure the remission of their own sins: withal, avoiding hardness of heart, and drowsiness of spirit, the most fearful judgements of God which every where take place. The foolish virgins went forth to meet the bridegroom with lamps in their hands as well as the wise, but they never so much as dreamt of the horn of oil, till the coming of the bridegroom. So many men live in the Church of God as members thereof, holding up the lamp of glorious profession: but in the mean season they seek only for the things of this life; never casting, how they may assure themselves in conscience touching their reconciliation with God, till the day of death come. Secondly, if we be here bound to believe the pardon of all our sins, than we must every day humble ourselves before God, and seek pardon for our daily offences: for he gives grace to the humble or contrite; he fills the hungry with good things, when the rich are sent empty away. When Benhadad the King of Syria was discomfited and overcome by the king of Israel, by the counsel of his servants, who told him that the kings of Israel were merciful men, ●. ●ing. 2●. ●2. he sent them clothed in sackcloth with ropes about their necks to entreat for peace and favour. Now when the king saw their submission, he made covenant of peace with him. We by our sins most justly deserve hell, death, and condemnation every day, and therefore it standeth us in hand to come into the presence of God and to humble ourselves before him in sackcloth and ashes, craving and entreating for nothing in the world so much as for pardon of our sins, and that day by day without ceasing till the Lord give this blessed answer to our consciences, that all our sins are put out of his remembrance. We must not think that God putteth grace into men's hearts when they lie snurting upon their elbows, and either not use or despise the means: but we must first use the means partly by making confession of our sins to God, and partly by crying to heaven for pardon: and then when by his grace we begin to desire grace, he gives further grace. Lastly, if we believe the pardon of our sins, than we must change the tenor and course of our lives, and take heed of breaking Gods commandments by doing any of those things, whereof our consciences may accuse us, and tell us, that by them we have displeased God heretofore. A man that for some misdemeanour hath been cast into prison and lain there many years winter and summer in cold irons, when he obtains liberty, he will often bethink himself of his old misery, and take heed for ever lest he fall into the same offence again: and he which hath seen his own sins and ●elt the smart of them, and withal by God's goodness obtained assurance touching the pardon of them, will never wittingly and willingly commit the like sinne● any more, but in all things change the course of his life. As for such as say, that they have the pardon of their sins, and yet live in them still; they deceive themselves and have no faith at all. Thus much for the second benefit which God bestoweth on his Church, namely remission of sins: now followeth the third in these words: The resurrection of the body. In the handling whereof sundry points must be considered. The first, whether there be a resurrection or no? This question must needs be handled, because Epicures and Atheists in all ages, and at this day some do call this article in question. Now that there is a resurrection of the body after death, it may be proved by many arguments, whereof I will only touch the principal. The first is taken from the work of redemption. Saint john writeth, 1. joh. 3.8. that Christ came to dissolve the works of the devil: which are sin, and by sin death: and hence I reason thus: If sin and death are to be dissolved utterly, than the bodies of the faithful which are dead in the grave, must needs be made alive: otherwise death is not abolished: but sin and death must be utterly abolished, therefore there shall be a resurrection. Secondly, God had made a covenant with his Church, the tenor whereof is this, I will be thy God, and thou shalt be my people. This covenant is not for a day or an age, or for a thousand years or ages, but it is everlasting and without end, so as God's people may say of God for ever, God is our God: and likewise God will say of his church for evermore, this people is my people. Now if God's covenant be everlasting, than all the faithful departed from the beginning of the world must be raised again to life. And if God should leave his people in the gra●e under death for ever, how could they be called the people of God? for he is a God of mercy and of life itself: and therefore though they abide long in the earth, yet they must at length be revived again. This argument Christ useth against the Sadduces, which denied the resurrection: Math. ●2. ●●. God is not the God of the dead but of the living, but God is the God of Abraham, Isaac, and jacob, which are dead, & therefore they must rise again. The third argument must be taken from the tenor & order of God's justice. It is a special part of god's glory, to show forth his mercy on the godly, and his justice upon the wicked in rewarding them according to their works, as the Apostle saith, Rom. 2. ●. God will reward every man according to his works: to them that by continuance in well doing, seek glory, & ho●our, ●n● immortality, life eternal: but unto them that disobey the truth, that be content●●●● and obey unrighteousness, shall be indignation and wrath. But in this life God rewardeth not men according to their doings: and therefore Sa●●mon speaking of the estate of all men in this world, saith, Eccles. 9.2. All things come alike to all, and the same condition is to the just and unjust, to the good and bad, to the pure and polluted, to h●● that offereth sacrifice, and to him that offereth none. Nay, which is more, here t●e wicked flourish, and the godly are afflicted. The ungodly have hearts ease and all things at will, whereas the godly are oppressed and overwhelmed with all kind of miseries, and are as s●ee●e appointed for the slaughter. It remains therefore that their 〈◊〉 needs be a general resurrection of all men after this life, that the righteous may obtain a reward of God's free mercy, and the wicked utter shame and c●n●usion. But some will say, It is sufficient that God do this to the soul of every man, the body needeth not to rise again. I answer, that the ungodly man doth not work wickedness only in his soul, but his body also is an instrument thereof: and the godly do not only practise righteousness in their souls, but in their bodies also. The bodies of the wicked are the instruments of sin, and the bodies of the righteous are the weapons of righteousness: and therefore their bodies must rise again, that both in body and soul they may receive a reward, according to that which they have wrought in them. The fourth argument, which is also used by Paul is this: 1. Cor. 15. Christ himself is risen, and therefore all the faithful shall rise again; for he rose not for himself as a private man, but in our room and stead and for us. If the head be risen, than the members also shall rise again: for by the same power whereby Christ raised himself, he both can and will raise all those that be of his mystical body, he being the first fruits of them that sleep. The fifth argument is taken from express testimony of Scripture. job hath an excellent place for this purpose, job. 19.25. I am sure (saith he) that my Redeemer liveth, and he shall stand the last on the earth, and though after my skin worms destroy this body, yet I shall see God in my flesh, whom I myself shall see and mine eyes shall behold, and none other for me. And Saint Paul to the Corinthians avoucheth and proveth this point at large, by sundry arguments which I will not stand to repeat; ●●es. 14. & 18. this one remembered: If (saith he) the dead rise not again, than your faith is vain, our preaching is in vain, and the godly departed are perished. The sixth argument may be taken from the order of nature, which ministereth certain resemblances of the resurrection; which though they be no sufficient proofs, yet may they be inducements to the truth. Both Philosophers and also Divines have written of the Phoenix, that first she is consumed to ashes by the heat of the sun, and that afterward of her ashes riseth a young one: and on this manner is her kind preserved. Again swallows, worms, and flies, which have lain dead in the winter season, in the spring, by virtue of the suns heat, revive again: so likewise men fall in sows & trances, being for a time without breath or show of life, and yet afterward come again. And (to use Paul's example) before the corn can grow and bear fruit, it must first be cast into the ground and there rot. And if this were not seen by experience, men would not believe it. Again every present day is as it were dead and buried in the night following, and yet afterward it returns again the next morning. Lastly we read how the old Prophets raised some from death: and our Saviour Christ raised Lazarus among the rest, that had lain four days in the grave and stank: why then should any think it impossible for God to raise all men to life? But let us see what reasons may be alleged to the contrary. First it is alleged that the resurrection of bodies resolved to dust and ashes, is against common sense and reason. Ans. It is above reason but not against reason. For if impotent and miserable men, as experience showeth, can by art even of ashes make the most curious workmanship of glass, why may we not in reason think, that the omnipotent and everliving God is able to raise men's bodies out of the dust. Secondly it is said, that men's bodies being dead are turned into dust, and so are mingled with the bodies of beasts and other creatures, and one man's body with another, and that by reason of this confusion, men can not possibly rise with their own bodies. Ans. howsoever this is impossible with men; yet it is possible with God. For he that in the beginning was able to create all things of nothing, is much more able to make every man's body at the resurrection of his own matter, and to distinguish the dust of men's bodies from the dust of beasts, and the dust of one man's body from another. The goldsmith by his art can sunder divers metals one from another: & some men out of one metal can draw another, why then should we think it unpossible for the almighty God to do the like? It may be further objected thus: A man is eaten by a wolf, the wolf is eaten by a Lion, the Lion by the fowls of the air, & the fowls of the air eaten again by men: again one man is eaten of another, as it is usual among the Cannibals. Now the body of that man which is turned into so many substances, especially into the body of another man, cannot rise again: and if the one doth the other doth not. Ans. This reason is but a cavil of man's brain: for we must not think, that whatsoever entereth into the body, and is turned into the substance thereof, must rise again and become a part of the body at the day of judgement; but every man shall then have so much substance of his own as shall make his body to be entire and perfect: though another man's flesh once eaten be no part thereof. Again it is urged, that because flesh and blood cannot enter into the kingdom of God: therefore the bodies of men shall not rise again. Ans. By flesh and blood, is not meant the bodies of men simply, 1. Cor. 15.50. but the bodies of men as they are in weakness, without glory, subject to corruption. For flesh and blood in Scripture, signifies sometime the original sin and corruption of nature, and sometime man's nature subject to miseries and infirmities, or the body in corruption before it be glorified, and so it must be understood in this place. Lastly it is objected, that Solomon saith, Eccles 3.19. The condition of the children of men, and the condition of beasts are even as one condition. Now beasts rise not again after this life: and therefore there is no resurrection of men. Ans. In that place Solomon expoundeth himself. They are like in dying: for so he saith, as the one dieth, so dieth the other: he speaketh not of their estate after death. The second point to be considered, is the cause of the resurrection. In mankind we must consider two parts, the Elect and the Reprobate; and they both shall rise again at the day of judgement, but by divers causes. The godly have one cause of their resurrection, and the ungodly another. The cause why the godly rise again, is the resurrection of Christ, yea it is the proper cause which procureth and effecteth their resurrection. In the scripture Adam and Christ are compared together, and Christ is called the second Adam: these were two roots. The first Adam was the root of all mankind, and he conveyeth sin, and by sin death to all that sprang of him, Christ only excepted: the second Adam which is the root of all the Elect, conveyeth life both in body and soul to all that are united to him: and by the virtue of his resurrection they shall rise again after this life. For look as the power of the godhead of Christ when he was dead in the grave, raised his body the third day: so shall the same power of Christ his godhead, convey itself unto all the faithful, which even in death remain united unto him, and raise them up at the last day. And for this cause Christ is called a quickening spirit. Now the cause why the wicked rise again, is not the virtue of Christ's resurrection, but the virtue of God's curse, set down in his word: In the day that thou shalt eat of the tree of the knowledge of good and evil, thou shalt die the death, that is, a double death both of body and soul. And therefore they arise only by the power of Christ as he is a judge, that this sentence may be verified on them; and that they may suffer both in body and soul eternal punishment in hell fire. Furthermore S. john setteth down the outward means whereby the dead shall be raised, namely the voice of Christ: joh. 5.28. The hour shall come (saith he) in which all that are in the graves shall hear his voice, and they shall come forth. For as he created all things by his word, so at the day of judgement by the same voice all shall be raised again. This may be a good reason to move us to hear the ministers of God reverently: for that which they teach, is the very word of God: and therefore we are to pray that it may be as effectual in raising us up from the grave of sin in this life, as it shall be after this life in raising us up from the grave of death unto judgement. Thirdly, we are to consider what manner of bodies shall rise at the last day. Ans. The same bodies for substance: this job knew well, when he said: job. 19.27. I shall see him at the last day in my flesh, whom I myself shall see and none other for me, with these same eyes. Nevertheless the bodies of the elect shall be altered in quality, ●. Cor. 15.43. being made incorruptible and filled with glory. The last point to be considered, is the end why these bodies shall rise again. The principal end which God intendeth is his own glory, in the manifestation of his justice and mercy. Now at the last day, when all men shall be raised to judgement by the voice of Christ, the godly to life, and the wicked to condemnation; there shall be a full manifestation both of his mercy and justice: and therefore by consequent a full manifestation of his glory. Thus much for the doctrines touching the Resurrection: now follow the uses. First it serveth wonderfully for the comfort of all Christian hearts. David speaking not only of Christ, but also of himself, saith most notably: ●sal. 16.9. Mine heart is glad, my tongue rejoiceth, and my flesh also doth rest in hope. Why so? For (saith he) thou shalt not leave my soul in grave, neither wilt thou suffer thy holy one to see corruption. Though the days of this life be days of woe and misery, yet the day of the resurrection shall be unto all the children of God a time of rejoicing and felicity, & as Peter saith, it is the time of refreshing. Whosoever is now an hungered, Act. 3. 1●. shall then eat and be filled with the fruit of the tree of life: and whosoever is now naked, shall be then clothed with the white garments dipped in the blood of the Lamb: and a Aug. in F● chir. cap. 91. whosoever is now lame, shall have all his members restored perfectly. And as this day is joyful to the godly, so on the contrary it is a day of woe and misery to the ungodly: as S. john saith, joh. 5. 2●. they that have done evil shall come forth to the resurrection of condemnation. If they might cease to live after this life, and die as the beast doth, O then it would be well with them; for than they might have an end of their misery: but the wicked must after this life rise again to condemnation, which is the accomplishment of their eternal woe and wretchedness; a rueful and doleful case to consider, and yet is it the state of all unbelieving and unrepentant sinners. If a man were bidden to go to bed, that after he had slept and was risen again he might go to execution, it would make his heart to ache within him: yet this, yea a thousand fold worse is the state of all impenitent sinners: they must sleep in the grave for a while, & then rise again, that a second death may be inflicted upon them in body & soul, which is the suffering of the full wrath of God both in body & soul eternally. Act. 3.19. This being so, let us embrace the good counsel of S. Peter, who saith, Amend your lives & turn, that your sins may be done away when the time of refreshing shall come from the presence of the Lord. If a man die repentant for his sins, it is a day of refreshing; but if he die in his sins, impetent, and hard hearted, it is a day of eternal horror, desperation, & confusion. Again, if we believe that our bodies shall rise again after this life, & stand before God at the last day of judgement, we must daily enter into a serious consideration of this time, and have in mind that one dai● we must meet the Lord face to face. A traveler comes into an Inn having but a penny in his purse, he sits down and calls for all store of provision and dainties: now what is to be thought of him? surely in the judgement of all men his behaviour betokens folly, or rather madness. But why? because he spends freely and hath no regard to the reckoning which must follow: how foolish then & mad is the practice of every man that liveth in his sins, bathing himself in his pleasures in this world, never bethinking how he shall meet god at the last day of judgement, and th●re make reckoning for all his doings. An ancient divine w●ites of himself that this saying ran in his mind, and sounded always in his ears: Hierome. Arise ye dead and come unto judgement. And this aught always to be sounding in our ears, that while we have time we should prepare ourselves to meet God at the last day. Thirdly, if we believe the resurrection of the body, we are not to weep & mourn immoderately for our friends deceased. Our Saviour Christ did weep for Lazarus, and when Steven was stoned to death, certain men that feared God buried him, and made great lamentation for him: and therefore mourning is not condemned: and we must not be as stocks, that are bereft of all compassion: yet remember we must, what Saint Paul saith to th● Thessalonians: 1. These. 4. ●●. I would not, brethren, have you ignorant concerning those which are asleep, that ye sorrow not, as others which have no hope. For the godly man properly dieth not, but lays himself down to take a sleep after his manifold labours in this life; which being ended he must rise again to joys everlasting: and therefore we must needs moderate and mingle our mourning for the deceased, with this and such like comforts. Fourthly, we are taught hence to labour and strive against the natural fear of death: for if there be a resurrection of our bodies after this life, than death is but a passage or middle way from this life to eternal life. If a beggar should be commanded to put off his old rags, that he might be clothed with rich & costly garments, would he be sorry because he should stand naked a while till he were wholly bestripped of his rags? No surely; well, thus doth God when he calls a man to death: he bids him put off his old rags of sin and corruption, and be clothed with the glorious rob of Christ's righteousness: and our abode in the grave is but for a space, while corruption be put off. This is Paul's argument, saying, We know that when our earthly house of this tabernacle shall be dissolved, we have a building given of God, which is an house not made with hands but eternal in the heavens. Fifthly, whereas the godly are subject to manifold afflictions and miseries, both in body and mind in this life, here they shall find a sufficient stay to quiet and calm their minds, if they consider that after this short life is ended, there will ensue a joyful resurrection. job in the extremity of all his temptations, job. 19.25. made this the comfort to his soul, that one day he should rise again, in which he should enjoy the glorious presence of his Creator. And the Holy Ghost saith, that the servants of God in the days of Antiochus were racked and tormented, and would not be delivered: why so? Heb. 11.35. because they looked for a better resurrection. Lastly, the consideration of this point serveth to be a bridle to restrain a man from sin, and a spur to make him go forward in all godliness of life and conversation. Saint Paul had hope toward God, that the resurrection of the dead should be both of the just and unjust. Act. ●4. 16. Now what did this move him unto? Mark: Herein (saith a Or in the mean season. he, that is, in this respect) I endeavour myself always to have a clear conscience towards God and towards man. And let us for our parts likewise remember the last judgement, that it may be a means to move us so to behave ourselves in all our actions, that we may keep a good conscience before God and before men: and let it also be a bridle unto us to keep us back from all manner of sin. For what is the cause why men daily defile their bodies & souls with so many damnable practices, without any remorse of conscience? Surely they never seriously remember the day of the resurrection after this life, wherein they must stand before Christ to give an account of that which they have done in this life, whether it be good or bad. Thus much of the duties: now mark it is further said, The resurrection of the body. If the body rise, it must first fall. Here then this point is wrapped up as a confessed truth, that all men must die the first death. And yet considering that the members of the Church have the pardon of their sins which are the cause of death, it may be demanded, why they must die? Ans. We are to know that when they die, death doth not seize upon them, as it is in his own nature, a curse: for in that respect it was borne of Christ upon the cross, and that for us: but for two other causes, which we must think upon, as being special means to make a man willing to die. I. They must die that original corruption may be utterly abolished: for no man living on earth is perfectly sanctified; and original sin is remaining for special causes to the last moment of this life, and then it is abolished and not before. II. The godly die that by death as by a strait gate they may pass from this vale of misery to eternal life. And thus Christ by his death makes death to be no death, and turns a curse into a blessing. And to proceed: It is not here said, the resurrection of the soul, but of the body only; what then (will some say) becometh of the soul? divers have thought, that the souls then, though they do not die, yet are still kept within the body (being as it were asleep) till the last day. But God's word saith to the contrary. For the souls of the godly lie under the altar, and cry, Rev. 6.9. How long Lord jesus? Dives in soul did suffer the woe and torments of hell: Luk. 16.23. and Lazarus had joy in Abraham's bosom. Again some others think, that men's souls after this life do pass from one man's body to an other: and Herod may seem to have been of this opinion: Math. 14. ●, for when news was brought him of Christ, he said, that john Baptist being beheaded was risen again, thinking that the soul of john Baptist was put into the body of some other man. And for proof hereof, some allege the example of Nabuchadnezzar, who forsaking the society of men, lived as beasts, and did eat grass like a beast: & they imagine that his own soul went out of him, and that the soul of a beast entered in the room thereof. But this indeed is a fond conceit: for even then he had the soul of a man when he lived as a beast, being only stricken by the hand of God with an exceeding madness, whereby he was bereft of common reason; as doth appear by that clause in the text, where it is said, that his understanding or knowledge returned to him again. Dan 4.33. Again, some other think, that the soul neither dieth nor sleepeth, nor passeth out of one body into an other, but wandereth here on earth among men, and oftentimes appeareth to this or that man: and this is the opinion of some heretics, and of the common people, which think that dead men walk: & for proof hereof some allege the practice of the witch of Endor, who is said to make Samuel to appear before Saul: but the truth is, it was not Samuel in deed, but only a counterfeit of him. For not all the witches in the world, nor all the devils in hell are able to disquiet the souls of the faithful departed, which are in the keeping of the Lord without wandering from place to place. For when men die in the faith, their souls are immediately translated into heaven, and there abide till the last judgement: and chose if men die in their sins; their souls go strait to the place of eternal condemnation, and there abide as in a prison, as Peter saith. In a word, when the breath goeth out of the body, the soul of every man goeth strait either to heaven or hell; and there is no third place of abode mentioned in Scripture. To conclude, the resurrection of the body is expressly mentioned in the Creed, to show that there is no resurrection of the soul, which neither dieth, nor sleepeth, but is a spiritual and invisible substance, living and abiding for ever as well forth of the body as in the same. Thus much of the third prerogative or benefit: now followeth the fourth and last, in these words, And life everlasting. To handle this point to the full, a●d to open the nature of it, as it deserveth, is not in the power of man. For both the prophet Esai and Saint Paul say, Isa. 64.1. 1. Co●. ●. 9. that the eye hath not seen, & the ear hath not heard, neither came it into man's heart to think of those things which God hath prepared for those that love him. Again Paul when he was rapt into the third heaven saith, 2. Co●. 1●. 4. that he saw things not to be uttered. Nevertheless we may in some part describe the same, so far forth as God in this case hath revealed his will unto us. Wherefore in this last prerogative, I consider two things; the first is, Life itself, the second is the Continuance of life, noted in the word everlasting. Life itself is that whereby any thing acteth, liveth, and moveth itself: and it is twofold, uncreated or created. Uncreated life is the very godhead itself, whereby God liveth absolutely in himself, from himself, and by himself, giving life and being to all things that live and have being: and this life is not meant here; because it is not communicable to any creature. Created life is a quality in the creature; and it's again twofold: natural, spiritual. Natural life is that whereby men in this world live by meat and drink, and all such means as are ministered by God's providence. Spiritual life is that most blessed and happy estate, in which all the Elect shall reign with Christ their head in the heavens after this life, and after the day of judgement for ever and ever. And this alone is the life which in the Creed we confess and believe: and it consisteth in an immediate conjunction and communion or fellowship with God himself: as Christ in his solemn prayer to his father a little before his death, signifieth: joh. 17.21. I pray not for these alone, but for them also which shall believe in me through thy word, that they all may be one as thou, O father art in me and I in thee, even that they may be one also in us. And when S. john in the Revelation saith, ●ev. ●●. 3. Behold the tabernacle of God is with men, he will dwell with them, and they shall be his people, and God himself shall be their God with them: he showeth that the very foundation of that happiness which god hath prepared for his servants stands in a society between God and them, whereby God shall dwell with them in heaven, and they again shall there enjoy his glorious presence. Touching this Communion, three points must be considered. The first is, in what order men shall have fellowship with God? Ans. This communion shall be first of all with Christ as he is man; and by reason that the manhood of Christ is personally united to the godhead of the son, it shall also be with Christ as he is God; and consequently with the father and the holy Ghost. The reason of this order is, because Christ, though he be the author and the fountain of eternal life as he is God, yet he conveys the same unto us only in and by his flesh or manhood. Yet must we not here think that life proceedeth from the manhood itself, as from a cause efficient: for the flesh quickeneth not by any virtue from itself, but by the Word to which it is personally united; it being as it were a pipe eternally to convey life from the godhead unto us. The second point is, in what thing this communion consisteth? Ans. Saint Paul openeth this point to the very full, when he saith, that after Christ hath subdued all things unto him, ●. Cor. 15.28. than God shall be all in all, that is, God himself immediately shall be all good things that heart can wish to all the elect. But some men may say, What? is not God all in all unto us even in this life? for whatsoever good things we have, they are all from him. Ans. It is true indeed God is all in all even in this life: but how? not immediately but by outwards means; and that also in small measure. For he conveys his goodness and mercy unto us so long as we live on earth, partly by his creatures and partly by his word and Sacraments: but after this life is ended, all helps and outward means shall cease: Christ shall give up his kingdom, and as he is Mediator shall cease to put in execution the office of a priest, a prophet, or a king: all authority and power shall be abolished: and therefore all callings in the three main estates of the Church, the Commonwealth, the family shall have an end; there shall be no more magistrate and subject, Pastor and people, master and servant, father and son, husband and wife: there shall be no more use of meat, drink, clothing, respiration, physic, sleep: and yet for all this, the condition of men shall be many thousand fold more blessed then ever it was. For the Godhead in the Trinity immediately without all means shall be all things to all the chosen people of God in the kingdom of heaven, world without end. This may seem strange to man's reason, but it is the very ●lat truth of the word of God. S. john in the description of the heavenly jerusalem, saith that there shall be no temple in it. Why, how then shall God be worshipped? mark what followeth, Rev. ●●. 22. the Lord God almighty and the Lamb are the temple of it. Whereby is signified, that although now we use the preaching of the word, and the administration of the Sacraments, as means of our fellowship with God: yet when this life is ended, they must all cease, God and Christ being in stead of all these means unto us. And he adds further, The city hath no need of the sun, neither of the moon to shine in it. What then will some say, vers. 23. must there be nothing but darkness? Not so. For the glory of God doth lighten it, and the Lamb is the light of it. Again he saith, that in the Paradise of God, Cap. 22. ●● there is the river of water of life, and the tree of life bearing fruit every month, and that is Christ. And therefore we shall have no need of meat, drink, apparel, sleep, etc. but Christ himself our head and redeemer shall be in stead of them all unto us: on whom, all the elect shall feed, and by whom both in body and soul they shall be preserved evermore. If a man would have glory; the father, son, and holy ghost shall be his glory: if a man desire wealth and pleasure, God himself shall be wealth and pleasure unto him, and whatsoever else the heart of man can wish. Hence it appears, that this communion is most admirable; and that no tongue can tell, nor heart conceive the least part of it. The third point is, touching the benefits or prerogatives that proceed of this communion, and they are in number six. The first is, an absolute freedom from all wants. In the mind there shall be no ignorance, no unbelief, no distrust in God, no ambition, no envy, anger, nor carnal lust, nor terror in conscience, or corrupt affection. In the body there shall be no soar, no sickness, nor pain: Rev. 21.4. for God shall wipe away all tears from their eyes: nay then all defects or wants in body or soul or in both shall be supplied, and the whole man made perfect every way. The second is perfect knowledge of God. In this life the Church and all the servants of god know him but in part. Moses would have seen gods face, but he was permitted to see only his hinder parts; and as Paul saith, 1. Cor. 13. 12● now we know in part, and darkly as through a glass. In this life we can no otherwise discern but as an old man through spectacles: & the creatures, but specially the word of God and the Sacraments are the spectacles of our mind, wherein we behold his justice, mercy, love, etc. and without them we can discern little or nothing: yet after this life, when that which is perfect is come, and that which is imperfect is abolished; we shall see God as he is to be seen, not as through a glass, but face to face, and we shall know him as we are known of his majesty, so far forth as possibly a creature may. God indeed is infinite, and therefore the full knowledge of his majesty can no more be comprehended by the understanding of a creature, which is finite, than the sea by a spoon: yet nevertheless God shall be known every way of man, so far forth as a creature may know the Creator. Now upon this that the elect have such fullness of knowledge, it may be demanded, whether men shall know one another after this life or no. Ans. This question is oftener moved by such as are ignorant, then by them that have knowledge: and oftentimes it is tossed in the mouths of them that have little religion in their hearts: and therefore I answer first, men should rather have care to seek how they may come to heaven, then to dispute what they shall do when they are there: the common proverb is true, it is not good counting of chickens before they be hatched. Secondly, I say that men in heaven shall know each other: yea they shall know them which were never known or seen of them before in this life: which may be gathered by proportion, out of God's word. Adam in his innocency knew Eve, Gen. 2.23. whom he had never seen before, & gave her a fit name so soon as she was created. And when our Saviour Christ was transfigured in the mount, Mat. 17.4. Peter knew Moses and Elias, whom before he had never seen: and therefore it is like that the elect shall know each other in heaven, where their knowledge and their whole estate shall be fully perfited. But whether they shall know one another after an earthly manner, as to say, this man was my father's this was mine uncle, this my teacher, etc. the word of god saith nothing: and therefore I will be silent, and we must be content a while to be ignorant in this point. The third prerogative of everlasting blessedness is, that the Elect shall love God with as perfect love as a creature possibly can. The manner of loving God, is to love him for himself, and the measure is to love him without measure: and both shall be found in heaven. For the Saints of God shall have an actual fruition of God himself, and be as it were swallowed up with a sea of his love, and wholly ravished therewith: for which cause, as far as creatures can they shall love him again. Again, the love of a thing is according to the knowledge thereof, but in this life God is known of man only in part, and therefore is loved only but in part: but after this life, when the Elect shall know God fully, they shall love him without measure: & in this respect love hath a prerogative above faith or hope, howsoever in some respects again they go beyond love. The fourth prerogative is, that the Saints of God keep a perpetual Sabbath in heaven. In this life it is kept but every seventh day, and when it is best of all sanctified, it is done but in part; but in heaven every day is a Sabbath: as the Lord saith by the Prophet Esay, 〈◊〉 66. 2●. 〈◊〉. ●. 9. From month to month, and from Sabbath to Sabbath, all flesh shall come and worship before me: & therefore the life to come shall be spent in the perpetual service of God. Fifthly, the bodies of the elect after this life in the kingdom of heaven shall be like the glorious body of Christ: so Paul saith, ●hil. 3.21. Christ jesus our Lord shall change our vile bodies that they may be like his glorious body. Now the resemblance between Christ's body and ours, standeth in these things: as Christ's body is incorruptible, so shall our bodies be void of all corruption: as Christ's body is immortal, so ours in the kingdom of heaven shall never die: as Christ's body is spiritual, so shall ours be made spiritual, as the Apostle saith, 1. Cor. 25. ●●. It is sown a natural body, it is raised a spiritual body; not because the body shall be changed into a spirit, for it shall remain the same in substance, and that for ever: but because it shall be preserved by a spiritual and divine manner. For in this life it is preserved by meat, drink, clothing, sleep, physic, rest, and diet, but afterward without all these means the life of the body shall be continued, and body and soul keep together by the immediate power of God's spirit for ever and ever. Thus the body of Christ is now preserved in heaven, and so shall the bodies of all the elect be after the day of judgement. Furthermore as Christ's body is now a shining body, as doth appear by his transfiguration in the mount, so in all likelihood after the resurrection the bodies of the elect shall be shining and bright, always remaining the same for substance. Lastly, as Christ's body after it rose again from the grave, had this property of agility beside swiftness, to pass from the earth to the third heaven, being in distance many thousand miles from us, and that without violence: so shall the bodies of the Saints. For being glorified, they shall be able as well to ascend upward, as to go downward, and to move without violence, and that very swiftly. The sixth and last prerogative, is an unspeakable and eternal joy ●● David saith: ●sal. 16.11. In thy presence is fullness of joy: at thy right hand there are pallares for evermore. It is said that when Solomon was crowned king, 1 King. 1.40. the people rejoiced exceedingly. If there were such great joy at his coronation, whi●h was but an earthly prince, what joy then shall there be when the Elect shall see the true Solomon crowned with glory in the kingdom of heaven? It is said that the wise men which came from the East to worship Christ, when they saw the star standing over the place where the babe was, were exceedingly glad: how much more shall the elect rejoice, when they shall see Christ not lying in a manger, but crowned with immortal glory in the kingdom of heaven? Wherefore this joy of the elect after this life is most wonderful, and cannot be uttered. The property of life eternal, Mat. ●5. 34. Rom. ●. ●●● is to be an inheritance which God bestoweth on them which are made his sons in Christ, who is the only begotten son of the father. Hence it follows necessarily, that in the Scriptures it is called a reward, not because it is deserved by our works, as the Church of Rome erroneously teacheth: but for two other causes. First because life eternal is due to all that believe by virtue of Christ's merit. For his righteousness is made ours by imputation, so consequently the merit thereof is also ours: and by it, (all personal merits in ourselves utterly excluded,) we deserve or merit eternal happiness as a reward; which nevertheless in respect of ourselves is the free and mere gift of God. Rom. 5.13. The second is, because there is a resemblance between eternal life and a reward. For as a reward is given to a workman after his work is done; so everlasting life is given unto men after the travails and miseries of this life are ended. The degrees of life are three. The first is in this life, when men being justified and sanctified, have peace with God. Many imagine, that there is no eternal life till after death: but they are deceived, for it begins in this world: as our Saviour Christ testifieth, saying, Verily, verily I say unto you, he that heareth my words, and believeth him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. joh. 5.24. This being so, we are hence to learn a good lesson. Considering we look for life everlasting after this life, we must not deceive ourselves, lingering and deferring the time till the last gasp; but we must lay the foundation of life eternal in ourselves in this world, and have the earnest thereof laid up in our hearts against the day of death. But how is that done? we must repent us heartily of all our sins, and seek to be assured in conscience that God the father of Christ is our father, God the son our redeemer, and God the holy Ghost our comforter. For as Christ saith, this is life eternal to know thee the only God, and whom thou hast sent jesus Christ. joh. 17.3. And we must go further yet, endeavouring to say with Paul, Gal. 2.20. that we live not, but that Christ liveth in us: which when we can say, we have in us the very seed of eternal life. The second degree is in the end of this life, when the body freed from all diseases, pains, and miseries, is laid to rest in the earth, and the soul is received into heaven. The third is after the day of judgement, when body and soul reunited shall both be advanced to eternal glory. Again in this third degree of life, there be in all likelihood sundry degrees of glory. Daniel speaking of the estate of the elect after this life, saith, They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars for evermore. Dan. 11.3. Now we know there is difference between the brightness of the firmament and the brightness of the stars. Again there be degrees of torments in hell, as appears by the saying of Christ, Math. ●1. 22. It shall be easier for Tyrus and Sydon in that day then for this generation: and therefore there be proportional degrees of glory. And Paul saith, ● Cor 15.41. There is one glory of the sun, an other glory of the moon, an other glory of the stars: for one star differeth from another in glory: so is the resurrection of the dead. In which words he applies the differences of excellency that be in the creatures, to set forth the differences of glory that shall be in men's bodies after the resurrection. Furthermore, (if we may conjecture) it may be, the degrees of glory shall be answerable to the diverse measures of gifts and graces bestowed on men in this life, and according to the imployance of them to the glory of God and edification of the Church. And therefore the twelve Apostles who were exceedingly enriched with the gifts of the spirit, and were master-builders of the Church of the new Testament, shall sit on 12. thrones and judge the twelve tribes of Israel. But it may be objected, that if there be degrees of glory in heaven, some shall want glory. Ans. Not so: though some have more, and some less, yet all shall have sufficient. Take sundry vessels whereof some are bigger, and some less, and cast them all into the sea: some will receive more water and some less, and yet all shall be full and no want in any: and so likewise among the Saints of God in heaven, some shall have more glory some less, and yet all without exception full of glory. And whereas it is alleged that all the labourers in the vineyard receive each of them a penny equally for their hire; the answer is, Math 10.9. that our Saviour Christ in that parable intends not to set forth the equality of celestial glory, and what shall be the state of the godly after this life: but the very drift of the parable is to show, that they which are called first, have no cause to brag or insult over others which as yet are uncalled, considering they may be made equal or be preferred before them. Thus much of life itself: now follows the continuance thereof, which the Scriptures have noted in calling it eternal or everlasting. And to this end Paul saith, that Christ hath abolished death, and brought not only life, but also immortality to light by the Gospel. 2. Tim. 1. 1●. And this very circumstance serves greatly to commend the happiness of the godly: in that, after they have made an entrance into it, they shall never see term of time or end. Suppose the whole world were a sea, and that every thousand years expired, a bird must carry away, or drink up one only drop of it: in process of time it will come to pass that this sea though very huge, shall be dried up: but yet many thousand millions of years must be passed before this can be done. Now if a man should enjoy happiness in heaven only for the space of time in which the sea is in drying up, he would think his case most happy and blessed: but behold the Elect shall enjoy the kingdom of heaven not only for that time, but when it is ended, they shall enjoy it as long again: and when all is done, they shall be as far from the ending of this their joy, as they were at the beginning. Having thus seen what life everlasting is, let us now come to the use of the article. And first of all, if we believe that there is an eternal happiness, and that the same belongs unto us, than we must use this present world & all the things therein as though we used them not: and whatsoever we do in this world, yet the eyes of our minds must be always cast toward the blessed estate prepared for us in heaven. As a pilgrim in a strange land hath always his eyes toward his journeys end, and is then grieved when by any means he is out of the way: so must we always have our minds and hearts set on everlasting life, and be grieved when we are by any way hindered in the strait way, that leadeth thereunto: we have a notable pattern of this duty set out unto us in the Patriarch Abraham, who being called of God, obeyed to go out into a place, which he should afterward receive for inheritance, and he went out, not knowing whither he went: and by faith abode in the land of Canaan, as in a strange country and as one that dwelled in tents. Now the cause that moved him was life everlasting: for the text saith, Heb. ●●. ●●. He looked for a city having a foundation, whose builder and maker is God. And we ought every one of us for our parts to be little affected to the things of this life, never setting our hearts upon them, but using them as a pilgrim doth use his staff in the way: so long as it is an help and stay for him in his journey, he is content to carry it in his hand; but so soon as ●t beginneth to trouble him, he casteth it away. Secondly all that profess the Gospel of Christ, may hence learn to bear the crosses and afflictions which God shall lay on them in this world. It is Gods usual manne● to begin corrections in his own family upon his own children; and as P●ter saith, judgement beginneth at God's house. Look at a mother that weanes her child, layeth wormwood or some other bitter thing upon her breast, to make the child loathe the milk: so likewise God makes us often feel the miseries and crosses of this life, that our love and liking might be turned from this world and fixed in heaven. As raw flesh is loathsome to the stomach; so is every sinner and unmortified man loathsome unto God: till the Lord by afflictions mortify in him the corruptions of his nature, and specially the love of this world. But when a man is afflicted, how shall he be able to endure the cross? Surely by resolving himself that the Lord hath prepared life everlasting for him. Heb. 11. ●4. Thus we read that Moses by faith when he was come to age, refused to be called the son of Pharaohs daughter, and choosed rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches than the treasures of Egypt. But I pray you: what moved Moses to be of this mind? The reason is added: Because he had respect to the recompense of reward, that is, he had always a special regard to life everlasting, and that was it that made him content and willing to suffer affliction with the people of god. Here then behold a notable precedent for us to follow. In which we are taught that the best way to endure afflictions with patience, is to have an eye to the recompense of reward: this is it that makes the yoke of Christ easy and lightsome. When it shall please God to bring unto us a cup of afflictions and bid us drink a draft thereof to the very bottom, the meditation of life eternal must be as sugar in our pockets to sweeten the cup withal. Lastly, if this be true, that God of his goodness and endless mercy towards mankind, hath prepared life everlasting, yet not for all men, but for the elect whose names are written in the book of life, we must above all things in this world seek to be partakers of the same. Let us receive this as from the Lord, and lay it to our hearts, whatsoever we do evening or morning, day or night, whether we be young or old, rich or poor; first we must seek for the kingdom of heaven and his righteousness. If this benefit were common to all and not proper to the Church, less care might be had: but seeing it is proper to some alone, for this very cause let all our studies be to obtain the beginnings of li●e everlasting given in this life. For if we have it not, whosoever we be, it had been better for us that we had never been borne, or that we had been borne dogs and toads than men: for when they die, there is an end of their misery; but man, if he lose everlasting happiness, hath ten thousand millions of years to live in misery and in the torments of hell: and when that time is ended, he is as far from the end of his misery as he was at the beginning. Wherefore, I pray you, let not the devil steal this meditation out of your hearts, but be careful to repent of all your sins, and to believe in Christ for the pardon of them all; that by this means ye may come to have the pawn and earnest of the spirit concerning life everlasting, even in this world. What a miserable thing is it, that men should live long in this world, and not so much as dream of another till the last gasp. Let us not suffer Satan thus to abuse and bewitch us: for if we have not eternal life in this world, we shall never have it. Hitherto by God's goodness I have showed the meaning of the Creed: now to draw to a conclusion, the general uses which are to be made of it, follow. And first of all we learn by it, that the Church of Rome hath no cause to condemn us for heretics: for we do truly hold and believe the whole Apostolical Symbol or Creed, which is an epitome of the Scriptures and the very key of faith. It will be said, that we deny the Pope's supremacy, justification by works, purgatory, the sacrifice of the Mass for the sins of the quick and the dead, the invocation and intercession of Saints, etc. which ar● the greatest points of religion. It is true indeed, we deny and renounce them as doctrines of devils: persuading ourselves that if they indeed had been Apostolical, and the very grounds and pillars of religion, as they are now avouched to be; they should in no wise have been left forth of the Creed. For it is an oversight in making a confession of faith, to omit the principal points and rules of faith. It will be further said, that in the Creed we believe the Church, and so consequently are to believe all these former points which are taught and avouched by the Church: but this defence is foolish. For it takes this for granted, that the Church of Rome is the Church here meant which we deny, unless they can prove a particular Church to be universal or Catholic. Nay, I add further, that the principal grounds of popish faith, for which they contend with us as for life and death; are not mentioned in any other Creeds which were made by the Churches and councils for many hundred years after Christ. Secondly the Creed serves as a storehouse of remedies against all troubles and temptations whatsoever. I. If a man be grieved for the loss of earthly riches, let him consider that he believes God to be his Creator, who will therefore guide and preserve his own workmanship, and by his providence minister all things needful unto it. And that he hath not lost the principal blessing of all, in that he hath God to be his father, Christ to be his redeemer, and the holy Ghost to be his comforter: and that considering he looks for life eternal, he is not to be over much careful for this life: and that Christ being our Lord will not forsake us being the servants in his own house, but will provide things needful for us. II. If any man be grieved in respect of outward disgrace and contempt, let him remember that he believes in Christ crucified, and that therefore he is to rejoice in contempt for righteousness sake. III. They which are troubled for the decease of friends● are to comfort themselves in the communion of Saints, and that they have God the Father and Christ and the holy Ghost for their friends. IV. Against bodily captivity, let men consider that they believe in Christ their Lord, whose service is perfect liberty. V. Against the fear of bodily diseases● we must remember the resurrection of the body, in which all diseases and infirmities shall be abolished. VI If a man fear death of the body, let him consider that he believes in Christ, which died upon the cross, who by death hath vanquished death. VII. The fear of persecution is restrained, if we call to remembrance that God is a Father Almighty, not only able but also willing to repress the power of the adversary, so far forth as shall be for the good of his children. VIII. Terrors arising of the consideration of the last judgement are delayed by remembrance of this, that Christ shall be our judge who is our redeemer. IX. Fear of damnation is remedied by consideration that Christ died to make satisfaction for us, and now sits at the right hand of his father to make intercession for us: and by the resurrection of the body to life everlasting. X. Terrors of conscience for sin are repressed, if we consider that God is a Father, and therefore much in sparing, and that it is a prerogative of the Church to have remission of sins. Trin-uni Deo gloria. AN EXPOSITION OF THE LORDS PRAYER: In the way of Catechising, serving for ignorant people. Corrected and amended. Hereunto are adjoined the prayers of Paul, taken out of his Epistles. By W. Perkins. Printed for john Porter, and Ralph jackson. 1600. To the right Honourable Edward, Lord Russell Earl of Bedford: Grace and peace be multiplied. RIght Honourable, if you consider what is one of the chiefest ornaments of this Noble state, unto which God hath advanced you: it will appear, that there is none more excellent than a Zach. 12.12. the spirit of grace and prayer. For what doth your heart affect? would you speak the languages? Behold, by prayer you may speak the most heavenly tongue that ever was, b Esa. 9.12 Rom. 15.6 even the language of Canaan. Would you have the valour of knighthood? By prayer you may stand in place where God's hand hath c 〈…〉 23. psal. 59.16 made a breach, and do as much as d 2. king. 2. all the chariots and horsemen in a kingdom. Would you enjoy God's blessings which you want? By prayer you may (as it were) put your hand into the coffers of God's treasures e Matth. 7.7. & enrich yourself. Do you desire the favour of monarchs and Princes? By prayer you may come in presence and have speech with jehovah the king of heaven and earth. Lastly, would you know, whether now living you be dead, that being dead you may live for ever? By prayer a man may know, whether he be dead to sin, dead to the world, live to God, live to Christ and live eternally. Prayer then, being so excellent a point of Religion: I am emboldened to commend this small treatise to your Honour: not so much for itself, as because it doth set out the matter and true manner of invocation of God's holy name. And I hope for your favour in accepting of it, the rather, because I doubt not but your desire is to be answerable to your most honourable, & for religion most worthy ancestors, in the care of maintaining and countenancing any good thing that may any way serve for the furthering of the gospel of Christ. Now jesus Christ our Lord, and God even the Father which hath loved us, & given us everlasting consolation, and good hope through grace, establish your Honour in every good word and work to the end. Your H. to command, William Perkins. An advertisement to the Reader. GOod reader, there was a book of late published in London under this title, PERKINS, upon the Lord's prayer. In it I have double injury. First it was printed without my knowledge or consent. And secondly the book is faulty both in the matter and manner of writing. In the matter, these things are not well set down. First the commandment of prayer, very easily to be kept. pag. 3. b. 2. Prayer is the restoration of the Gospel. 7. b. 3. The three first petitions concern God's glory; the three latter, the means of God's glory. 1. b. 4. God's name taken for his deity, and not for his attributes or titles. 15. b. 5. A man must pray for the day of his death. 26. a. 6. Repentance is sufficient not only to bring a true faith, but also to renew it. 34. ●. 7. A lesson in the Lord's prayer taken out of Popery. 45. a. 8. The doctrine of satisfaction for sin is a most vile doctrine. 52. b. 9 God and the devil agree in the manner of temptation. 61. b. 10. God offereth men the occasion to sin. 62. a. Likewise the manner of writing hath other faults. First, in the middle of the Lords prayer, there is placed a discourse of the Lords supper. 2. The end of the Lords prayer is not expounded at all but frivolously. 3. There are very many places, which have no common reason in them, as First, God's angels do his will in countenance. 39. b. 2. Our daily bread is communicating bread. 45. b. 3. To walk before God in the truth of the satisfaction of God's justice. 51. a. 4. To purge a clear conscience. 51. b. 5. The pages 65.66.67. are so penned, as the reader cannot know what was my meaning. Now, considering by this ungoaly practice, Christian and well disposed people are much abused, to omit the injury done to myself: I thought it my duty to make a redress by publishing this treatise according as the points therein were delivered: otherwise I was not willing to have set down any thing in the way of Exposition of the Lords prayer: because it is already sufficiently performed by others. AN EXPOSITION OF THE Lord's prayer, in the way of Catechism. Serving for ignorant people, by M. Perkins. Matth. 6. vers. 9 After this manner therefore pray ye: Our Father, etc. THe occasion, and so also the coherence of these words with the former is this. The Evangelist Matthew setting down the sermons and sayings of our Saviour Christ keeps not this course to propound every thing as it was done or spoken: but sometime he sets down that first, which was done last; and that last which was done before: according as the spirit of God directed him. Which thing is verified in these words, where the prayer is mentioned; yet the occasion wherefore our Saviour Christ taught his Disciples to pray, is not here specified. But in S. Luk. 11. 1. the occasion of these words is evident. For there it is said that the disciples of our Saviour knowing that john taught his disciples to pray, made request to their master that he would do the same to them likewise. These few words set before the preier are a commandment, and it prescribes unto us two duties: the first, to pray: the second, to pray after the manner following. Touching the first point, considering very few among the people know how to pray aright, we must learn what it is to pray. To make prayer is to put up our request to God according to his word from a contrite heart in the name of Christ, with assurance to be heard. For the better opening of these words, we are to consider six questions. The first is, to whom we are to pray. The answer is, to God alone: Rom. 10.14. How shall they call on him in whom they have not believed, etc. Mark how invocation and faith are linked together. And Paul's reason may be framed thus. In whom we put our affiance or belief, to him alone must we pray: but we believe only in God: therefore we must only pray to him. As for Saints or angels, they are in no wise to be called upon: because not the least title of god's word prescribes us so to do: because they cannot hear our prayers, and discern what are the thoughts and desires of our hearts: and because invocation is a part of divine worship, and therefore peculiar to God alone. Objection. What need any man pray unto God, considering he knows what we want before we ask, and is ready and willing to give that which we crave. Ans. We pray not for this end to manifest our case to God as though he knew it not, or to win and procure his favour and good will, but for other weighty ends. First, that we might show our submission and obedience to God, because he hath given us a direct commandment to pray, and it must be obeyed. Secondly, that we may by invocation show forth that we do indeed believe and repent: because God hath made the promise of remission of sins and of all good blessings to such as do indeed repent and humble themselves under the hand of God, and by true faith apprehend and apply the promises of God unto themselves. Thirdly, we pray to God that we may (as our duty is) acknowledge him to be the fountain, author, and giver of every good thing. Lastly, that we might ease our minds by pouring out our hearts before the Lord: for to this end hath he made most sweet and comfortable promises. Pro. 16.3. Psal. 37.5. Objection. What need men use prayer, considering God in his eternal counsel hath certainly determined what shall come to pass? Ans. As God determines what things shall come to pass: so he doth with all determine the means whereby the same things are effected. Before all world's God decreed that men should live upon earth, and he decreed likewise, that meat, drink and clothing should be used that life might be preserved. Now prayer is one of the most excellent means whereby sundry things are brought to pass: therefore Gods eternal counsel touching things to come, doth not exclude prayer and like means, but rather include and imply the same. The second question is, what kind of action prayer is? Ans. It is no lip-labour, it is the putting up of a suit unto God, and this action is peculiar to the very heart of a man. Rom. 8.26. The spirit makes request for us. But how? with groans in the heart. Exod. ●4. 15. The Lord saith to Moses, Why criest thou? yet there is no mention made that Moses spoke any word at all: the Lord no doubt, accepted the inward mourning and desire of his heart for a cry, Psal. 38.10. and 11.4. The third question is, what is the form or rule according to which we are to pray? Ans. It is the revealed will and word of God. A man in humbling his soul before God, is not to pray as his affections carry him, and for what he list: but all is to be done according to the express word. So as those things which God hath commanded us to ask, we are to ask, & those things which he hath not commanded us to ask, we are in no wise to pray for, 1. john 5.14. This is the assurance which we have of him, that if we ask any thing according to his will, he heareth us. This then is a special clause to be marked, that men must pray in knowledge, not in ignorance. Here weigh the case of poor ignorant people: they talk much of praying for themselves and others, they imagine that they pray very devoutly to God: but alas they do nothing less, because they know not what to ask according to gods will. They therefore must learn God's word, and pray according to the same, else it will prove in the end that all their praying was nothing but as mocking, and flat dishonouring of God. The fourth question is, with what affection a man must pray? Ans. Prayer must proceed from a broken and contrite heart. This is the sacrifice which God accepteth. Psal. 51. 17. When Ahab abased himself, though he did ●● in hypocrisy, yet God had some respect unto it. 1. King. 21.29. saith the Lord to Eliah, seest thou how Ahab is humbled before me? This contrition of heart stands in two things. The first of them is a lively feeling of our own sin, misery, and wretched estate, how that we are compassed about with innumerable enemies, even with the devil and his angels, and within abound even with huge seas of wants and rebellious corruptions, whereby we most grievously displease God, and are vile in our own eyes. Being therefore thus beset on every side, we are to be touched with the sense of this our great misery. And he that will pray aright, must put on the person and the very affection of a poor wretched beggar, and certainly not being grieved with the rueful condition in which we are in ourselves, it is not possible for us to pray effectually, Psal. 130.1. Out of the deepest called upon thee, O Lord: that is, when I was in my greatest misery, and as it were not far from the gulfs of hell, than I cried to God, Esay 26.16. Lord in trouble have they visited thee, they powered out a prayer when thy chastening was upon them. 1. Sam. 1.15. I am a woman (saith Anna) of an hard spirit: that is, a trouble soul, and have powered my soul before the Lord. Hence it appeareth, that the ordinary prayers of most men grievously displease God, seeing they are made for fashion only, without any sense and feeling of their miseries, commonly men come with the Pharise in ostentation of their integrity, and they take great pains with their lips, but their hearts wander from the Lord. The second thing required in a contrite heart, is a longing desire and hungering after God's graces and benefits whereof we stand in need. It is not sufficient for a man to buckle as it were, and to go crooked under his sins and miseries: but also he must have a desire to be eased of them, and to be enriched with graces needful. Thus Hezekias the King, and the Prophet Isaiah the son of Amos prayed against Senacharib, and cried unto heaven. 2. Chr. 32.10. Where we may see what a marvelous desire they had to obtain their request. So also Rom. 8.16. The spirit maketh request with groans so great that they can not be uttered, as they are felt. David Psal. ●43. 6. saith, that he desireth after the Lord, as the thirsty land. Now we know that the ground parched with heat, opens itself in ri●ts and crannies, and gapes towards heaven as though it would devour the clouds for want of moisture, and thus must the heart be disposed to God's grace, till it obtain it. The people of Israel being in grievous affliction, how do they pray? They power out their souls like water before the face of the Lord. Lament. 2. 1●. The fifth question is, in whose name prayer must be made. Ans. It must not be made in the name of any creature, but only in the name and mediation of Christ. joh. 14.14. If ye ask any thing in my name I will do it. A man is not to present his prayers to God in any worthiness of his own merits. For what is he to make the best of himself, what can he make of himself? by nature he is no better than the very firebrand of hell, and of all God's creatures on earth the most outrageous rebel to God, and therefore can not be heard for his own sake. As for Saints, they can be no mediators, seeing even they themselves in heaven are accepted of God not for themselves, but only for the blessed merits of Christ. If any man sin (saith Saint john 1. epist. chap. 2.1.) we h●●e an advocate with the father, jesus Christ. But how proves he this? It follows then, And he is the reconciliation for our sins. His reason stands thus, he which must be an advocate, must first of all be a reconciliation for us; no saints can be a reconciliation for us, therefore no Saints can be advocates. Therefore in this place is manifest an other fault of ignorant people. They cry often, Lord help me, Lord have mercy upon me. But in whose name pray they? poor souls like blind bayards they rush upon the Lord, they know no mediator in whose name they should present their prayers to him. Little do they consider with themselves, that God is as well a most terrible judge, as a merciful father. The sixth question is; Whether faith be requisite to prayer or not. Ans. Prayer is to be made with faith, whereby a man must have certain assurance to be heard. For he that prayeth must steadfastly believe, that God in Christ will grant his petition. This affiance being wanting, it maketh prayer to be no prayer. For how can he pray for any thing effectually, who doubteth whether he shall obtain it or no. Wherefore it is an especial point of prayer, to be persuaded, that God to whom prayer is made, not only can, but also will grant his request. Mar. 11. 24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. Here we see two things required in prayer: the first, a desire of the good things which we want: the second is faith, whereby we believe that God will grant the things desired. The ground of this faith is reconciliation with God, and the assurance thereof. For unless a man be in conscience in some measure persuaded that all his sins are pardoned, and that he stands reconciled to God in Christ, he cannot believe any other promises revealed in the word, nor that any of his prayers shall be heard. Thus much of the definition of prayer: now let us see what use may be● made of ●his commandment, Pray ye thus. Seeing our Saviour commands his discipless and so even us also to pray to God, it is our duty not only to present our prayers to God, but also to do it cheerfully and earnestly. Rom. 15. 30. Also brethren I beseech you that ye would strive with me by prayers to God for me. What is the cause why the Lord doth oft defer his blessings after our prayers? No cause, but that he might stir us up to be more earnest to cry unto the Lord. Exod. 32. 10. When Moses prayed to God in the behalf of the Israelites, the Lord answers, Let me alone: as though his prayers did bind the Lord, and hinder him from executing his judgements. Wherefore this is good advise, for all Christian men to continue and to be zealous in prayer. If thou be an ignorant man, for shame learn to pray, seeing it is God's commandment, make conscience of it. We see that there is no man, unless he be desperately wicked, but will make some conscience of killing and stealing● and why is this? Because it is God's commandment, Thou shalt not kill, thou shalt not steal. Well then, this also is God's commandment, to pray. Let this consideration breed in thee a conscience of this duty: and although thy corrupt nature shall draw thee away from it, yet strive to the contrary, and know it certainly, that ●he breach of this commandment makes thee as well guilty of damnation before God as any other. Furthermore, this must be a motive to prick thee forward to this duty, that as God commands us to pray, so also he gives the spirit of prayer, whereby the commandment is made easy unto us. If the Lord had commanded a thing impossible, then there had been some cause of discouragement, but commanding a thing through the grace of his spirit very easy and profitable: how much more are we bound to obedience of the same? Again, prayer is the key whereby we open the treasures of GOD, and pull down his mercies upon us. For as the preaching of the word serves to declare and to convey unto us Gods graces: so in prayer we come to have a lively feeling of the same in our hearts. And further, this must move us to prayer, seeing in that, we have familiarity with God's majesty. It is an high favour for a man to be familiar with a prince; how much more than to be familiar with the king of kings the mighty jehova? This than can be no burden or trouble unto us, being one of the many prerogatives that god bestows on his church. For in the preaching of the word, it pleased God to talk to us, and in prayer, God doth vouchsafe us this honour, to speak, and as it were familiarly to talk with him, not as to a fearful judge, but as to a loving and merciful God. Consider also that prayer is a worthy means of defence, not only to us, but also to the Church & them that are absent. By it Moses stood in the breach, which Gods wrath had made into the people of Israel, and stayed the same, Psal. 106. 23. By this, Christian men fight as valiant champions against their own corruptions, and all other spiritual enemies, Eph. 6. 18. Infinite were it to show how many blessings the Lord had bestowed on his servants by prayer. In a word, Luther, whom it pleased God to use as a worthy instrument for the restoring of the gospel, testifieth of himself, that having this grace given him to call upon the name of the Lord, he had more revealed unto him of god's truth by prayer, then by reading and study. The second point of the commandment, is to pray after the manner propounded in the Lord's prayer. Where it is to be noted, that the Lords prayer is a direction, and as it were a sampler to teach us how and in what manner we ought to pray. None is to imagine that we are bound to use these words only, & none other. For the meaning of Christ is not to bind us to the word, but to the matter and to the manner, and to the like affections in praying. If this were not so, the prayers of God's servants set down in the books of the old and new Testament, should all be faulty, because they are not set down in the very same words with the Lords prayer, nay this prayer is not set down in the same words altogether by Matthew and Luke. And whereas sundry men in our Church hold it unlawful to use this very form of words as they are set down by our Saviour Christ for a prayer; they are far deceived, as will appear by their reasons. First (say they) it is scripture, and therefore not to be used as a prayer. I answer, that the same thing may be the scripture of God, & also the prayer of man, else the prayers of Moses, David, and Paul, being set down in the scriptures, cease to be prayers. Again (say they) that in prayer we are to express our wants in particular, & the graces which we desire: now in these words all things to be prayed for, are only in general propounded. I answer, that the main wants that are in any m●n, and the principal graces of God to be desired, are set down in the petitions of this prayer in particular. Thirdly, they plead that the pattern to make all prayers by, should not be used as a prayer. I answer, that therefore the rather it may be used as a prayer, and sure it is that ancient and worthy Divines have reverenced it as a prayer; choosing rather to use these words than any other, as Cyprianus Sermone de orat. Dominic. And Tertullian lib. de fuga in persequntione. And August. Sermone 126. de tempore. Wherefore the opinion is full of ignorance and error. Well, whereas our Saviour first gives a commandment to pray, and then after gives a direction for the keeping of it, this he doth to stir up our dullness, and to allure us by all means to this heavenly exercise of prayer: wherefore still I say, employ yourselves in prayer fervently and continually, and if you cannot do it, learn to pray. Thus much of the commandment of our Saviour Christ: now follow the words of the prayer. Our Father which art, etc.] THese words contain three parts, 1. A preface. 2. The prayer itself, containing six petitions. 3. The testification of faith in the last word, Amen. Which although it be short, yet it doth not contain the smallest point in the prayer: It is (I say) a testification of our faith, whereas the petitions that go before are only testifications of our desires. Now of these three parts in order. We must consider how our Saviour Christ doth not set down the petitions abruptly, but he first begins with a solemn preface. Whereby we are taught this lesson; that he which is to pray unto God, is first to prepare himself, and not boldly without consideration as it were to rush into the presence of God. If a man be to come before an earthly prince, he will order himself in apparel, gesture and words, that he may do all things in seemliness and dutiful reverence: how much more are men to order themselves, when they are to appear before the living God? Eccl. 5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a thing before the Lord. And David, Psal. 26.6. Washed his hands in innocency, before he came to the altar of the Lord to offer sacrifice. The means whereby men may stir up their dull and heavy hearts, & so prepare themselves to prayer, are three. The first is to read diligently the word of God, concerning those matters about which they are to pray: & what then? this will be a means not only to direct him, but also to quicken the heart more fervently to deliver his prayer. This is evident by a comparison. The beams of the sun descending, heat not before they come to the earth, or some solid body where they may reflect, and then by that means the earth and air adjoining is made hot: even so the Lord sends down unto us his blessed word, even as beams and the goodly sunshine, and thereby he speaks to our hearts: now when we make our prayers of that which we have read, God's word is as it were re●●ected, and our hearts are thereby warmed with the comfortable heat of God's holy spirit, to pour out our p●aiers to God more fervently. The second means is to pray to God that he would strengthen us with his spirit, that we might be able to pray as it is practised, Psal. 143.1. The third means is, the consideration of Gods most glorious majesty, wherein we are to remember first his fatherly goodness and kindness, whereby he is willing; and secondly his omnipotency, whereby he is able to g●ant our requests. One of these emboldened the leper to pray, Lord, if thou wil● thou canst make me ●leane. Mat. 8.2. Therefore both together are more effectual. Now let us come to the preface itself, Our father which art in heaven. It contains a description of the true jehova to whom we pray, and that by two arguments: the first is drawn from a relation, Our Father: the second is taken from the subject or place, Which art in heaven. Father.] 1. The meaning. IN the opening of this word, or title of God, two questions are to be opened. 1. Quest. Whether by thit title, Father, is signified the whole Trinity or some one person thereof. Ans. Otherwhiles this name is attributed to all the persons in Trinity, or any of them. Mal. 2. 10. Have we not all one father. etc. Luk. 3.38. Which was the son of Adam, which was the s●nne of God. And in Esai 36. Christ is called the Father of eternity, because all that are truly knit to him, and borne anew by him, they are eternally made the sons of God. Again, oftentimes it is given to the first person in Trinity, as in those places where one person is conferred with another. And so in this place principally for some special respects, this title agrees to the first person. For first he is the father of Christ as he is the eternal word of the father, and that by nature, because he is of the same essence with him. Secondly, he is the father to Christ in respect of his manhood, not by nature or adoption, but by personal union, because the human nature doth subsist in the person of the word. Thirdly, he is a father to all the faithful by adoption in Christ. 2. Quest. Whether are we to pray to the son and the holy Ghost as to the Father? Ans. Invocation belongs to all the three persons in Trinity, & not only to the Father, Act. 7.59. Steven prayeth, Lord jesus receive my spirit. 1. Th●s. 3.2. Now God our Father and our Lord jesus Christ guide our journey unto you. 2. Cor. 13.13. The grace of our Lord jesus Christ, the love of God, and the communion of the holy ghost be with you. And men are baptised in the name of the father, the son, and the holy Ghost, that is, by calling on the name of the Father, Son, and holy Ghost. Some may say, this prayer is a perfect platform of all prayers, & yet we are taught to direct our prayers to the Father, not to the Son, or holy spirit. I answer, the Father, Son, and holy Ghost, are three distinct persons, yet they are not to be severed or divided, because they all subsist in one and the same godhead or divine nature. And further in all outward actions, as in the creation and preservation of the world, and the salvation of the elect, they are not severed or divided: for they all work together, only they are distinguished in the manner of working. Now if they be not divided in nature or operation, than they are not to be severed in worship. And in this place we principally direct our prayers to the father, because he is the first in order: yet so, as than we imply the Son and holy Ghost. For we pray to the Father in the name of the Son by the assistance of the holy Ghost. And to what person soever the prayer is directed, we must always remember in mind and heart to include the rest. 2. The use. TThe uses of this point are manifold. 1. First, whereas we are taught to come to God as to a father, & therefore in the name of his Son our Saviour Christ, we learn to lay the first ground of all our prayers, which is to hold and maintain the union & the distinction of the three persons in Trinity. This being the lowest and the first foundation of prayer, it is requisite that all which would pray aright, should have this knowledge, rightly to believe the Trinity, and to know how the three persons agree, and how they are distinguished, and the order of them, how the Father is the first, the Son the second, the holy ghost the third: and therefore how the father is to be called upon in the name of the son by the holy Ghost. By this, the prayers of God's Church, and the prayers of heathen men are distinguished, who invocate God as creator out of the father, Son, & holy Ghost. And hence it is manifest, that ignorant and silly people which do not so much as dream of the union, distinction, and order of the persons in Trinity, make but a cold and slender kind of praying. 2. Secondly, we may learn hereby that we are not in any wise to invocate Saints and Angels, but only the true jehova. The reason stands thus: This prayer is either a perfect platform for all prayers, or not: to say it were not, were an injury to our Saviour Christ: to say it is so, is also to grant that it doth fully set down to whom all prayers are to be made. Now, in these words there is set down no invocation but of God alone. For in prayer to be termed, Our father is proper to God, Esai 64.16. Thou art our father: though Abraham be ignorant of us, and Israel know us not: yet thou, O Lord, art our father and redeemer. Papists therefore that are the great patrons of invocation of Saints, in their reformed breviaries & missals, deal very fond: for first they pray to Marie, that she would pray to Christ for them, and when they have so done, like jugglers they come to Christ and pray unto him that he would accept Mary's prayer for them. 3. Thirdly, we learn that there can be no intercessor between God and us, but only Christ. For here we are taught to come to God not as to a judge, but as to a kind and loving father. Now he is a father to us only by Christ: as for Angels and Saints and all creatures, they are not able to procure by any means, that God should become a father, no not so much as to one man. 4. Again, if the God to whom we pray be a father, we must learn to acquaint ourselves with the promises which he hath made in his word, to quicken our hearts in all our prayers unto him, and thereby to gather affiance to ourselves and persuasion that he will grant our requests. For this word [Father] implies a readiness and willingness in God to hear and be merciful to our prayers. And a father can not but must needs make promise of favour to those that be his children, and therefore it can not be that he should call God his father truly, which hath not in his heart this assurance, that God will fulfil all his promises made unto him. Promises made to prayer, as these and such like, are to be marked, as follow, 2. Chron. 7.14. If my people among whom my name is called upon, do humble themselves, and pray, and seek my presence, & turn from their wicked ways, than I will hear in heaven, and be merciful unto their sins. 2. Chron. 15.2. The Lord is with you while ye be with him, and if ye seek him, he will be found of you. Esai 65. 34. Before they call I will answer, and whiles they speak I will hear. Matth. 7.7. Ask and it shall be given you, seek and ye shall find, knock and it shall be opened. Luke 11.13. If ye which are evil can give good gifts unto your children, how much more shall your heavenly father give the holy Ghost to them that desire him. Rom. 10. 12. He that is Lord over all, is rich unto all that call on him. jam. 4.8. Draw near unto God, and he will draw near unto you. 5. If God be a father who is called upon, than prayer is the note of God's child. Saint Luke and S. Paul set out the faithful servants of God by this note, Act. 9.14. He hath authority to bind all that call on thy name. 1. Cor. 1.2. To them that are sanctified by jesus Christ, Saints by calling, with all that call on the name of our Lord jesus Christ. And chose, Psal. 14.4. it is made one of the properties of an Atheist, Never to call on the name of God. And such persons as neither will nor can, or use not heartily to pray to God, they may say that they are persuaded there is a God, but in their doings they bear themselves as if there were no God. 6. He which would pray aright, must be like the prodigal child, that is, he must not only confess his sin, saying, Father, I have sinned against heaven, and against thee, etc. but also have a full purpose never after to offend his father. For how can a child call him father, whom he cares not continually to displease through his lewd conditions? He can not do it, neither can any father delight in such a child: therefore in prayer we must call to mind our lewdness and rebellions against our heavenly father, and with the Publican in heaviness of soul say, Lord be merciful to be a sinner. He which can truly do this, is a kind child. If we consider ourselves as we are by nature, we are the children of the devil: no child so like his father as we are like him, and in this estate we continually rebel against God: for the devil hath all the heart, our whole joy is to serve and please him. A man that is to pray must think on this, and be grieved thereat. And happy, yea a thousand times happy are they, who have grace given them to see this their state and to bewail it. And further, it is not sufficient to confess our sins against our merciful Father, but we must set down with ourselves never in such sort to offend him again, & to lead a new life. This point is very profitable for these times. For many there be when any cross or sickness comes on them, will pray and promise repentance and all obedience to God's word, if it shall please God to deliver them: but this usually is but in hypocrisy, they dissemble with God and men. For when their sickness is past, like a dog that hath been in the water, they shake their ears and run strait with all greediness to their former sins. Is this to call God Father? No, he that doth this shall not have God to be his father: but the man that is wounded in his soul for his offences past, and carrieth a purpose in his heart never wittingly and willingly to offend God again. 7. Lastly, here we are to observe, that he which would pray, must be endued wi●h the spirit of adoption: the actions whereof in the matter of prayer are twofold. The first to move the heart to cry and call on God as a father. It is no easy thing to pray: for to a man of himself it is as easy to move the whole earth with his hand: how then comes it that we pray? It is a blessed work of the spirit. Rom. 8.15. We have received the spirit of adoption, whereby we cry, Ab●a, that is● father. And Rom. 8.26. Likewise the spirit helpeth our infirmities: for we know not what to pray as we ought: but the spirit itself maketh request. And Zach. 12.10. the holy Ghost is called the spirit of grace, and deprecatio●s or prayers. Well then, the man that would pray, must have God's spirit to be his schoolmaster, to teach him to pray with groans and sighs of the heart: for the words make not the prayer, but the groans and desires of his heart: and a man prays for no more than he desires with the heart, and he which desires nothing prays not at all, but spends lip-labour. The second work of the spirit, is to assure us in our consciences that we are in the state of grace reconciled to God. Rom. 8.16. The spirit of adoption beareth witness with our spirits that we are the children of God. And this inward certificate of the spirit in all exercises of invocation is very necessary: for he which wants this assurance, if he be secure and benumbed in his sins, will not, and if he be touched in conscience for them, for his life dare not call God father. Also this confutes the opinion of the Church of Rome, which teacheth, that man is to doubt whether he be adopted or no. For how can a man truly call God father, when he doubts whether he be the child of God, or no? It is a miserable kind of praying to call God father, and withal to doubt whether he be a father. Indeed it is true that doubts will often arise, but it is our duty to strive against them, and not to yield to them. Yea but (say they) to be certain of God's mercy is presumption. I answer, if it be presumption, it is an holy presumption, because God hath bidden us to call him father. Our Father.] 1. The meaning. THus much of the argument of relation: now let us proceede● It is further said, Our father. And he is so termed, because he is the father of Christ by nature; and in him the father of every believer: yea of the whole body of the Church. Quest. Whether may it be lawful for us in prayer to say, not our father, but my father? Ans. A Christian may in private prayer say, My father. This is warranted by the example of our Saviour, Matth. 26. ●9. O my father if it be possible, let this cup pass from me. And Math. 27.46. My God, my God, why hast thou forsaken me? And Thomas prayed, My Lord, and my God. And Paul, I give thanks to my God, etc. And God's promise is, jer. 3.19. Thou shalt call me my father. The meaning of Christ is not to bind us to these words, but to teach us that in our prayers we must not have regard to ourselves only, but also to our brethren, and therefore when we pray for them in our private prayers as for ourselves, we put in practise the true meaning of these words. 2. The uses. When we pray, we must not make request only for ourselves and our own good, but for others also, as the church and people of God, persuading ourselves that we also are partakers of their prayers: and for the better cleared of this point, let us search who they are for whom we are to pray. Of men there be two sorts, some livings some dead. Of these two kinds, the living are to be prayed for, and there is no praying for the dead. A man that is dead, knows what shall be his estate eternally: if he died a wicked person, that is, an unrepentant sinner, his state shall be according in eternal torment: if he died having repent of his sins, than he shall rest with God in his kingdom. Apoc. 14.13. Blessed are they which die in the Lord, for they rest from their labours, and their works follow them. Gal. 6.10. While we have time let us do good to all men. Where we may note that there is a time, namely after death, when we cannot do good to others. Again, of the living, some are our enemies, & some our friends: Our friends are they which are of the same religion, affection, and disposition. Foes are either private or public: Public foes, are either enemies to our country, as tyrants, traitors, etc. or enemies to our religion, as jews, Turks, Papists, Infidels, Atheists. Now towards all these, how ought a man to behave himself in prayer? Ans. He is to pray for them all. Matth. 5.44. Pray for them which hurt you, and persecute you. 1. Tim. 2.1. I exhort that prayers, intercessions, etc. be made for all men, for kings, etc. Yet when Paul gave this commandment, we read not that there were any Christian kings, but all Infidels. And the jews are commanded to pray for Babylon, where they were captive, jerem. 29.7. And seek the prosperity of the city, whither I have caused you to be carried captive, and pray unto the Lord for it. Question. How and in what manner are we to pray for our enemies? Ans. We are to pray against their ●innes, counsels, enterprises, but not against their persons. Thus prayed David against Achitophel. 2. Sam. 15.31. Lord I pray thee bring the counsel of Achitophel to foolishness. And thus did the Apostles pray against their persecutors, Act. 4.29. O Lord behold their threatenings, and grant unto thy servants with all boldness to speak thy word. Question. David useth imprecations against his enemies, in which he prayeth for their utter confusion, as Psal. 59 & 109. etc. The like is done by Paul, Gal. 5.1. 2. Tim. 4.14. and Peter, Act. 8. 20. though afterwards he mitigates his execration. But how could they do it? Ans. 1. They were endued with an extraordinary measure of God's spirit, and hereby they were enabled to discern of their enemies and certainly to judge that their wickedness and malice was incurable, and that they should never repent. And the like prayers did the Primitive church conceive against julian the Apostata because they perceived him to be a malicious & desperate enemy. 2. Secondly, they were endued with a pure zeal, and not carried with desire of revenge against their enemies, intending nothing else but the glory of God. Now for us it is good that we should suspect our zeal, because sinister affections, as hatred, envy, emulation, desire of revenge, will easily mingle themselves therewith. Question. How far forth may we use those Psalms in which David useth imprecations against his enemies? Ans. They are to be read and sung with these caveats. I. We are to use those imprecations indefinitely against the enemies of God and his Church: for we may persuade ourselves that always there be some such obstinate enemies: but we must not apply them particularly. 2. Secondly, we must use them (as Augustine saith) as certain prophetical sentences of the holy Ghost, pronouncing the last sentence of destruction upon final and impenitent sinners, which oppose themselves against God's kingdom. 3. They may be used against our spiritual enemies, the flesh, the devil, and his angels, and the world. 2. Furthermore, whereas we are taught to say, Our father, this serves to put us in mind, that in praying to God, we must bring love to men with us. We must all be the children of one father, lovingly disposed one to another. For how should he call God his father, who will not take the child of God for his brother? Math. 5. 2●. When thou art to offer thy gift unto God, if thou have aught against thy brother: first be reconciled, and then come and offer thy gift. So also Esa. ●. 15. the Lord saith, that when they pray unto him he will not hear. Why? because their han●s are full of blood. In these times many men can be content formally to pray, but yet they will not leave bribing, oppression, deceit, usury, etc. The common song of the world is, Every man for himself, and God for us all: this is the common love and care that men have each to other. The prayers of such are abominable, even as the sacrifice of a dog, as Esay saith. For how can they call God their father, that have no love to their brethren? 3. Thirdly, hence we may learn that God is no accepter of persons. For this prayer is given to all men of what state or degree soever. All then, as well poor as rich, unlearned as learned, subjects as rulers, may say, Our father. It is not with the Lord as it is with the world, but all are his children that do believe. The poor man hath as good interest in God's kingdom, and may call God father as well as the king. Therefore the weaker sort are to comfort themselves hereby, knowing that God is a father to them as well as to Abraham, David, Peter. And such as are endued with more grace, must not therefore swell in pride, because they have not God to be their father more than their inferiors have. Which art in heaven] 1. The meaning. Quest. HOw may God be said to be in heaven, seeing he is infinite, and therefore must needs be every where. 1. King. 8.27. The heavens of heavens are not able to contain him. Ans. God is said to be in heaven: first, because his majesty, that is, his power, wisdom, justice, mercy, is made manifest from thence unto us. Psal. 115.3. Our God is in heaven and doth whatsoever he will. Psal. 2.4. He that dwelleth in heaven shall laugh them to scorn, and the Lord shall have them in derision. Esai saith, 66.2. Thus saith the Lord, Heaven is my throne, and the earth is my footstool. Secondly, after this life he will manifest and exhibit the fullness of his glory to his Angels and Saints in the highest heavens, and that immediately and visibly. 2. The use. 1. HEreby first we learn that Romish pilgrimages, whereby men went from place to place to worship God, are vain, and foolish. The God to whom we must pray is in heaven. Now let men travel to what place● or country they will, they shall not come the nearer to heaven, or nearer to God by traveling, seeing the earth is in every part alike distant from heaven. 2. Secondly; this overthrows popish idolatry, as worshipping of crosses, crucifixes, roods, &c. used to put men in mind of God and Christ. We are taught to lift up our eyes to heaven; seeing God is there: and how can we do this, as long as our minds and eyes are poring upon an image made by man's art? 3. Again, we are here admonished to use the action of prayer with as great reverence as possible may be, and not to think of God in any earthly manner. Well reasons Solomon, Eccles. 5.1. Be not rash with thy mouth to speak a word before God. Why? He is in heaven, thou art in earth: therefore let thy words be few. This reverence must appear in holiness of all our thoughts and affections, and in all comeliness of gesture. And for this cause all wandering by-thoughts, & all vain babbling is to be avoided, but how goes the case with us, that on the times appointed come to the assemblies to pray? Many, by reason of their blindness pray without understanding. Many, when they are present at prayer, yet have their hearts occupied about other matters, about their goods and worldly business: such men have no joy or gladness in praying; it is a burden to them. Many come to the assembly for custom only, or for fear of punishment, if they might be left free they could find in their hearts not to pray at all. But let all such men know, that this manner of praying is a very grievous sin, nay greater than mocking of father or mother, killing or stealing, for it is directly against God, the other against men. This sin because it is against the first table, and therefore more hard to be discerned, it is lightly esteemed, and it less troubles the consciences of ignorant men: yea as it is in deed, so it is to be esteemed as a disgrace and plain mockery of God's majesty. Wherefore seeing God is in heaven, away with all drowsy and dead praying, let us come with reverence in our hearts before the Lord. 4. Again, we are here to consider that our hearts in prayer must mount up into heaven, and there be present with the Lord. Psal. 25.1. ● Unto thee O Lord, lift I up my soul. The little child is never well but when it is in the father's lap, or under the mother's wing: and the children of God are never in better case, then when in affection and spirit they can come into the presence of their heavenly Father, and by prayer, as it were to creep into his bosom. 5. And here we must further learn, specially to seek for heavenly things, and to ask earthly things, so far forth as they serve to bring us to an everlasting and immortal inheritance in heaven to which we are called. 1. Pet. 1.3. 6. Lastly, whereas our father is in heaven, we are to learn that our life on earth is but a pilgrimage, & that our desire must be to attain to a better country, namely, heaven itself, and that we must use all means continually to come unto it. In a word, to make an end of the preface: in it is contained a double stay or prop of all our prayers. The one is to believe that God can grant our requests, because he is almighty, & thus much is signified when he is said to be in heaven. The second is to believe that God is ready and willing to grant the same, and this we are t●ught in the title Father, which serves to put us in ●ind that God accepts our prayers, joh. 16.32. and hath a care of us in all our miseries and necessities, Matth. 6.32. and pitieth us as much as any earthly father can pity his child. Psal. 103.13. Yet must we not imagine that God will indeed give unto us whatsoever we do upon our own heads, fancy, and desire: but we must in our prayers have recourse to the promise of God, and according to the tenor thereof must we frame and square our petitions. Things promised absolutely, as all graces necessary to salvation, may be asked absolutely: and things promised with condition, as graces less necessary, and temporal blessings are to be asked with condition, namely, so farforth as they shall be for God's glory in us, and for our good: except it be so that God promise any temporal blessing absolutely, as he promised issue to Abraham in his old age. The kingdom to David after Saul. A deliverance from captivity in Babylon after 70. years to the Israelites. Again, the preface serves to stir up love and fear in the hearts of them that are about to pray. Love, because they pray to a father: fear, because he is full of majesty in heaven. Hallowed be thy Name.] 1. The Coherence. THus much of the preface: now follow the petitions. They be six in number, the three first concern God, the three last ourselves. The three former petitions are again divided into two parts: the first concerns God's glory itself; the other two, the means whereby God's glory is manifested and enlarged among men. For God's name is glorified among men when his kingdom doth come, and his will is done. Quest. Why is this petition, Hallowed be thy name, set in the first place? Ans. Because God's glory must be preferred before all things, because it is the end of all creatures and of all the counsels of God. Prov. 16.4. The Lord hath made all things for his own sake: yea even the wicked for the day of evil. And from the order of the petitions here ariseth a worthy instruction, namely, that every one in all things they take in hand, are to propound to themselves and to intend the glory of God. The reason is this: The end which God hath appointed to all our doings, we are to propound to ourselves: but God hath appointed that the highest end of all his doings should be his glory: therefore our hearts must be set to seek it first of all. That God will have his name glorified by us, appeareth in this; that he punisheth those which of obstinacy set themselves to dishonour him, or by negligence did not sanctify him, when they should have done so. Herod sitting in his royalty, made such an oration, that the people cried, The voice of a god, and not of a man: and immediately the Angel of the Lord smote him, because he gave not glory to God, Act. 12. 12. And Moses because he did not sanctify the Lord in the presence of the children of Israel, therefore he came not into the land of promise; yet he did not altogether fail in doing of it. Thus we may see by these punishments, and also by the order of the petitions, that it is our duties to prefer the glory of God before all thing else. Quest. Whether are we to prefer the glory of God before the salvation of our souls? Ans. If the cause stand thus that God's name must be dishonoured, or our souls condemned, we must account the glory of God more precious than the salvation of our souls. This is manifest in the order of the petitions. The petitions that concern God's glory is first, and the petitions that concern directly our salvation are the fifth and sixth. Whereby we are taught, that before God should want any part of his glory, we must let body and soul and all go, that God may have all his glory. This affection had Moses, Exod. 32.32. when he said, Either forgive them, or if thou wilt not, blot my name out of thy book. In this petition as also in the rest, we must observe three things: the first is the meaning of the words: the second, the wants which men must learn to bewail: the third, the graces of God which are to be desired. 2. The meaning. VEry few among the people can give the right meaning of the words of this prayer. They pretend, that seeing God knows their good meaning, it is sufficient for them to say the words and to mean well. But faith being one of the grounds of prayer, and there being no faith without knowledge, neither can there be prayer without knowledge, and therefore ignorant men are to learn the right meaning of the words. Name] Name in this place signifieth, 1 God himself, 1. King. 5.5. He shall build an house to my Name. 2 His attributes, as his justice, mercy, etc. 3 His works, creatures, and judgements. 4 His word. 5 His honour and praise arising from all these. For God is known to us by all these, as men are known by their names; and as all a man's praise and glory lies in his name, so all the glory of God is in these. Hallowed] TO hollow is to sever or set apart any thing from the common use, to some proper and peculiar end: as the Temple was hallowed, that is, set apart to an holy use; and the Priests were sanctified, that is, set apart to the service of God. And all that believe in Christ are sanctified, that is, set apart from sin to serve God. In like manner God's name is hallowed, when it is put apart from oblivion, contempt, profanation, pollution, blasphemy, and all abuses to an holy, reverent, and honourable use, whether we think, speak of it, or use it any manner of way. Leuit. 10.3. Ezech. 38.23. Quest. How can a sinful man hollow God's name which is pure and holy in itself? Ans. We do not here pray that we might make God's name holy, as though we could add something unto it to make it holy: but that we might be means to declare and make manifest to the world by the right usage of it, that it is holy, pure and honourable. The like phrase is used, Luke 7. 9 Wisdom is justified by her children: that is, acknowledged and declared to be just. Ezech. 38.23. The scope therefore of the first petition, is an earnest desire that we might set forth God's glory, whatsoever become of us: and it may be expressed thus. O Lord open our eyes that we may aright know thee, and acknowledge the greatness of thy power, wisdom, justice, and mercy, which appears, in thy titles, words, creatures, & judgements: and grant that when we use any of these, we may therein honour thee, and use them reverently to thy glory. 3. The wants which are to be bewailed. 1. THE wants, which we in this place are taught to bewail, are specially four. The first is an inward and spiritual pride of our hearts; a sin that none or very few can see in themselves, unless the Lord open their eyes. When our first parents were tempted in paradise, the devil told them they should be as Gods: which lesson not only they, but we have learned: and we conceive of ourselves, as little gods, though to the world we show it not. This hidden pride, when other sins die, it begins to get strength, and to show itself: and appears in vain thoughts, continually on every occasion ascending in the mind. As may appear in the Pharisie, whose thoughts were these when he prayed thus within himself, O God I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican, etc. And as this was in him, so it is in us till God give grace: for so that men may have praise & glory in the world, they care not for God's glory though it be defaced. We must therefore learn to discern this hidden corruption, and to mourn for it: for it doth poison and hinder all good desires of glorifying god, so long, as it doth or shall prevail in the heart. 2. Secondly, we are taught here to bewail the hardness of our hearts: whereby we are hindered from knowing God aright, and from discerning the glory and majesty of God in his creatures. Mark. 6.52. The disciples, through the hardness of their hearts, could not see God's power in the miracle of feeding many thousands with a few loaves, though themselves were instruments of it, and the food did increase in their hands. Our redemption, what a wonderful work is it, but how few consider of it, or regard it? If we see a man have more wit, wealth, or honour, than we have, we strait wonder at him: but beholding Gods creatures, we see nothing in them, because we do not go higher to acknowledge the love, power, wisdom, and justice of the Creator. And this is the cause why God's name is so slenderly honoured among men. 3. The third corruption is our great ingratitude, for the Lord hath made heaven and earth, and all other creatures to serve man: yet he is the most unthankful of all creatures. Bestow many jewels, or a king's ransom on a dead man; he will never return any kindness: so men being dead in sin, deal with God. Commonly men are like the swine that run with their groins and eat up the mast, but never look up to the tree from whence it falleth. But the godly are with David, to feel this want in themselves, and to beseech God to open and as it were to unlock their lips, that they may endeavour to be thankful to God. Psal. 51.15. 4. The fourth is the ungodliness & the innumerable wants that be in our lives, and the sins committed in the world. Psal. 119.136. Mine eyes (saith David) gush out with rivers of water, because men keep not thy laws. The reason is, because he which lives in sin, reproaches Gods name; even as an evil child dishonours his father. Now some will say that this cannot be: because our sins cannot hurt God. True indeed: yet are they a cause of slandering God's name among men: for as we honour him by our good works, so we dishonour him by our offences. Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. 4. Grace's to be desired. 1. THe graces to be desired, and to be prayed for at God's hand, are three. The first is the knowledge of God, that is, that we might know him as he hath revealed himself in his word, works and creatures. For how shall any glorify God before he know him? Our knowledge in this life is imperfect. Exod. 23. Moses may not see God's face, but his hinder parts. 1. Corin. 13.12. We may see God as men do, through spectacles in his word, sacraments, and creatures. And therefore as Paul prayed for the Colossians. Col. 1.10. That they might increase in the knowledge of God: so are we taught to pray for ourselves in this petition. 2. We desire that a zeal of God's glory may be kindled in our hearts, and that we may be kept from profaning and abusing of his name. Psal. 69.9. The zeal of thine house hath eaten me up. Psal. 45.1. My heart shall utter, or cast up a good matter. I will speak in my works of the king. Here the spirit of God borrows a comparison from men, thus. As he which hath somewhat lying heavy in his stomach, is never quiet till he have cast it up: even so the care & desire to glorify God's name must lie upon a man's heart as an heavy burden: and he is not to be at ease and quiet with himself till he be disburdened, in sounding forth God's praise. Luther saith well, that this is Sancta crapula: that is, an holy surfeit: and it is no hurt continually to have our hearts overcharged thus. 3. A desire to lead a godly and upright life before God and men. We see men that in some great calling under honourable personages, will so order & behave themselves, as they may please and honour their masters: even so must our lives be well ordered, and we are to labour to walk worthy of the Lord (as Paul speaketh) that we may honour our heavenly father. Thy kingdom come.] 1. The Coherence. THis petition depends on the former most excellently. For in it is laid down the means to procure the first. God's name must be hallowed among men: but how is it done? by the erecting of God's kingdom in the hearts of men. We cannot glorify God until he rule in our hearts by his word and spirit. 2. The meaning. Thy] This word doth put us in mind that there is two kingdoms: one Gods, and that is the kingdom of heaven: the other the devils, called the kingdom of darkness, Coloss. 1.13. For when all had sinned in Adam, God laid this punishment on all, that seeing they could not be content to obey their Creator, they should be in bondage under satan: so that by nature we are all the children of wrath, and the devil holds up the sceptre of his kingdom in the hearts of men. This kingdom is spiritual, and the pillars of it are ignorance, error, impiety, and all disobedience to God, in which the devil wholly delights; which also are as it were the laws of his kingdom. Blind ignorant people can not abide this doctrine that the devil should rule in their hearts: they spit at the naming of him, and say that they defy him with all their hearts: but whereas they live in sin, and practise it as occasion is offered, though they cannot discern of themselves, yet they make plain proof, that they live in the kingdom of sin and darkness, and are flat vassals of Satan, and shall so continue till Christ the strong man come and bind him, and cast him out. And this is the estate of all the children of Adam in themselves. Wherefore our Saviour in this petition teacheth us to consider our natural estate, and to pray that he would give us his spirit to set us at liberty in the kingdom of his own son. Kingdom] God's kingdom in Scripture is taken two ways. First generally, and so it signifieth that administration by which the Lord governeth all things, yea, even the devils themselves. Of which kingdom mention is made in the end of this prayer. And in the Psalm 97. vers. 1. The Lord reigneth, let the earth rejoice. Again, it is taken more specially, and then it signifieth the administration of Christ the head of the church, in which he frameth men by his word and spirit to the subjection of the same word. And so it is taken in this petition. In a kingdom there are four things to be noted. 1. There must be a king. 2. There must be subjects. 3. There are laws. 4. Authority. In this kingdom Christ is the king: it is he to whom the father hath given all authority, in heaven and earth. In this kingdom all are not subjects, but such as are willing to give free and frank obedience to God's word; or at the least though their hearts be not sound, make an outward profession of it. The laws of this kingdom is the word of God in the books of the old and new Testament. Therefore it is called the kingdom of heaven, Matth. 13. The Gospel of the kingdom, Mark. 1.13. The rod of his mouth, Esay 11.4. The arm of God, Esay 53.1. As a king by his laws brings his people in order, and keeps them in subjection; so Christ by his word, and the preaching of it, as it were by a mighty arm, draws his elect into his kingdom, and fashions them to all holy obedience. The power and authority is that whereby Christ converts effectually those which are to be converted by the inward operation of his spirit, and glorifies himself in the confusion of the rest. Kingdom being taken thus specially, is also twofold. The first is the kingdom of grace, of which mention is made, Rom. 14. 17. The kingdom of God stands not in meat and drink, but in righteousness: that is, the assurance of our justification before God in the righteousness of Christ; Peace of conscience, which proceeds from this assurance; and joy in the holy Ghost, which comes from them both. In this kingdom all men live not, but only those that are subject to Christ, obedient to the laws of his kingdom, and ruled by his authority, and are continually taught in his word by his spirit. But those that refuse to live according to the laws of this king, and choose to live at their own liberty, are in the kingdom of darkness, that is sin and Satan. The second is the kingdom of glory in heaven, which is the blessed estate of all God's people, which God himself shall be all in all unto them. And the former kingdom of grace is an entrance and preparation to this kingdom of glory. Come] God's kingdom comes, when it takes place and is established and confirmed in men's hearts, and made manifest to all people, the impediments being removed. Quest. This coming implies a stopping: but how should Gods kingdom be hindered? Ans. Kingdom in this place is not taken for that absolute and sovereign power of God whereby he rules all things, for that can not be hindered; but for the kingdom of grace, which in the using of the outward means, as ministers, word and Sacraments, may be hindered by the devil, the world, and man's corruption. 3. The wants which are to be bewailed. The wants which we in this petition are to mourn for, are of two sorts: some concern our own selves, some others. That which concerns our own persons is a bondage and slavery under sin and Satan. This bondage indeed is weakened in God's servants, but none is wholly freed from it in this life. Paul complains that he is sold under sin, and cries pitifully, O miserable man that I am, who shall deliver me from this body of death? Question. What difference is then between the godly and the wicked? Ans. The evil and ungodly man in the very midst of his bondage hath a merry heart: sin is no trouble to him, nay it is meat & drink to him. But the godly man is otherwise minded: who considering the power of the devil, and hi● craft in manifold fearful temptations; and seeing the proneness of his rebellious nature ever and anon to start away from God, is grieved and confounded in himself, and his heart bleeds within him that he doth offend so merciful a father. Many men live in this world and that many years, and yet never feel this bondage under Satan & sin. Such undoubtedly cannot tell what this prayer means: but he that would have the right use of this petition, must be acquainted with his own estate, and be touched in his conscience, that the flesh and the devil bear such sway in him. As the poor captive is always creeping to the prison door, always labouring to get off his bolts and fetters, and to escape out of prison: so must we always cry to the Lord for his spirit to free us out of this bondage and prison of sin and corruption: and every day come nearer the prison door, looking when our blessed Saviour will unbind us of all the fetters of sin and Satan, and fully erect his kingdom in us. 2. The wants which concern others are twofold. The former is the want of the good means which serve for the furthering of the kingdom of Christ, as preaching, sacraments, and discipline. When we shall see a people without knowledge, and without good guides and teachers, or when we see one stand up in the congregation not able to teach, here is matter for mourning. This petition puts us in mind to bewail these wants. Our Saviour, when he saw the jews as sheep without a shepherd, he had compassion on them: and he wept over jerusalem, because they knew not the things which belong to their peace. Luk. 9.11. Therefore when preachers want, to hold up the sceptre of GOD before the people, and to hold out the word, which is as it were the arm of God to pull men from the bondage of the devil to the kingdom of Christ. Then it is time to say, Lord let thy kingdom come. 3. The third want which we are to bewail is, that there be so many impediments and hindrances of the kingdom of grace, as the devil and all his angels, their instruments, the Pope, the Turk, and all the rest of the professed wicked of the world, which by subtle enticements and tyranny, keep back and repel the means whereby Christ ruleth as a king in his Church. When the devil sees one that was sometime of his kingdom but to cast a look towards the heavenly jerusalem, he straightway rageth against him and labours quite to overthrow him. Wherefore in regard of all these impediments, we● must pray, Thy kingdom come. 4. Grace's to be desired. 1. IN this petition we are taught first that we are to have a fervent desire● and to hunger, that god would give us his spirit to reign and rule in our hearts, and to bow them to all obedience and subjection of his will: and further, whereas our hearts have been as it were filthy sties and stables of the devil, that he would renew them, and make of them fit temples to entertain his holy spirit. Psal. 51.10. Create in me a clean heart, O God, and renew a right spirit in me, etc. Establish me with thy free spirit. If we shall consider the conversation of the wicked and the godly, and their corrupt hearts together, we shall see little difference but in this, that the wicked is delighted and glad to sin: but the godly do wrestle, as for life and death with their temptations, and do resist the devil, and do desire the grace of God's spirit, and cry to heaven to be freed from this bondage, howsoever their hearts are always ready to rebel against God. 2. Forasmuch as the kingdom of grace is erected in God's Church here upon earth, in this petition we are commanded to pray for the Church of God, and the parts thereof. Psal. 122.6. Pray for the peace of jerusalem: they shall prosper that love thee. Esay. 62.7. Ye which are the Lords remembrance●s, give him no rest, until he set up Jerusalem the praise of the world. And that God's Church may flourish and be in good estate, we are to pray for Christian Kings and Princes; that God would bless them, and increase the number of them. For they are as nursing fathers, and nursing mothers to the Church. And we especially are bound to pray for the Queen's most excellent majesty, as also for the French king, that they may be blessed and God's kingdom by them advanced. And again because ministers are the Lords watchmen in the Church, we are here also put in mind to seek their good; and to pray that their hearts may be set for the building of God's kingdom, for the beating down of the kingdom of sin and Satan, and for the saving of the souls of his people. And the rather, because the devil laboureth night and day to overthrow them in this glorious work, and to resist them in their ministery: as appeareth in Zacha●ie 3.1. When joshua the high priest stood before the Angel of the Lord, Satan stood at his right hand, namely to resist him. Therefore, also we are to pray for them, that the Lord would keep them, and furnish them with gifts, and with all make them faithful. For where vision faileth the people are left naked, saith Solomon, 2. Thess. 3. 1. Brethren, pray for us that the word of the Lord may have a free passage and be glorified. Thirdly, we must pray for all Christian Schools of learning. Howsoever some think but basely of them; yet they are the ordinary means to maintain the ministery, and so the Church of God. A man that hath divers orchards, will also have a seminary full of young plants to maintain it. Schools, they are as Seminaries to God's church, without which the Church falls to decay: because they serve to make supply of ministers. 3. Thirdly, we are to desire, that the Lord would hasten the second coming of Christ, as the Saints in heaven pray, Come Lord jesus, come quickly: and therefore the godly are said to love the coming of Christ. 2. Tim. 4.8. A penitent sinner so abhors his own corruptions, and the irksome temptations of Satan, that in this respect he desires that Christ would hasten his particular coming to him by death, for no other cause but that he might make an end of sinning and displeasing of God. Thy will be done.] 1. The Coherence. IN the second petition, we desired that God would let his kingdom come, uz. That he would rule in our hearts. If he then must reign, we must be his subjects: and therefore here we crave, that being his subjects we may obey him, and do his will. Mal. 1.6. If I be a father where is my honour? If I be a master, where is my fear? 2. The meaning. WIll] Hear it signfieth God's word written in the old and new Testament: For in his word his will is reavealed. Of the whole will of God there be three special points, which are in this place meant. 1. To believe in Christ, joh. 6.40. This is the will of him that sent me, that every one which seeth the Son, and believeth in him, should have everlasting life. 2. Sanctification of body & soul. 1. Thess. 4.3. This is the will of God, even your sanctification, etc. 3. The bearing of affliction in this life. Rom. vers. 29. Those which he knew before, he did predestinate to be made like to the image of his own son. Phil. 3.10. That I might know him and the virtue of his resurrection, and the fellowship of his afflictions, and be made conformable to his death. Thy will] Not mine: for man's own will is wicked and corrupt, yea it is flat enmity to God. Rom. 8. v. 5. Done] That is, obeyed and accomplished of men. Then the effect of the prayer is this: O Lord, seeing thou art our King, give us grace to show ourselves good subjects in obeying thy will. 3. The wants to be prayed against. 1. HEre first we are to bewail this, that our hearts are so prone to rebellion and disobedience of God's commandments. Put a match to a heap of gunpowder, on a sudden it will be all on a flame; and as long as we add matter to the fire, it burns: so by nature we are most ready to sin, so soon as the least occasion is given. David had experience of this when he prayed, Knit my heart to thee, O Lord, etc. Psal. 86. 11. and incline my heart to thy commandments. Psal. 119.37. Those which find not this want in themselves, and the like affection to bewail it, are in a miserable and dangerous case: even as a man that hath a great disease upon him, and knows not of it. 2. Again, we must here bewail the sin of the world, as ignorance, schisms, hypocrisy, pride, ambition, contempt of God's word covetousness, oppression, want of love of God and his word, etc. 2. Peter 2.7. Lot was vexed, and his righteous heart was vexed with the unclean conversation of the Sodomites from day to day: so ought our souls to be vexed and grieved continually at the wickedness of our time: and we are to send up our prayers to God for unbelieving & unrepentant sinners, that they may be brought to the obedience of Gods will. Ezech. 9.4. In a common judgement upon jerusalem, They are marked in the forehead, that mourn and cry for all the abominations that be done in the midst of it. 3. Here also we must humble ourselves for our unquietness of mind, & impatience, when god lays any cross on us. It is God's will that we should suffer affliction, and withal humble ourselves under his mighty hand. Our Saviour prayed that the cup might be taken away, but with submission to his Father's will Luk. 22.42. And this David had learned when he said, But if he thus say, behold I have no delight in thee, behold here I am, let him do to me as seemeth good in his eyes. 2. Sam. 15.26. 4. Grace's to be desired. 1. THe first thing which we are here to desire is, that we may have grace to deny ourselves, wills, and affections: because herein we are unlike to God, and like the devil. This is the first lesson that our Saviour doth give his disciples, that they must deny themselves and follow him. 2. The second thing is the knowledge of Gods will: for otherwise how shall we do it? How can that servant please his master, which cannot tell what he would have done of him? Most men will have books of statutes in their houses, and if they be to deal in any great matter, they will do nothing before they have looked on the statute. In like manner men should have the bible, that is, the book of God's statutes in their houses: the laws of God must be the men of our counsel: before every action we are to search what is the will of God, and then to do it. Here than we are taught to use the means, and to pray for knowledge. 3. Again, we are here taught to have a desire in our hearts, and an endeavour in our lives, in all things to perform obedience to God's word in our lives and conversations, and in our particular callings. 4. Lastly, we desire patience and strength, when it shall please God at any time to exercise us with the cross, as Paul prays for the Colossians, That God would strengthen them by the power of his might, unto all patience and long suffering with joyfulness. Coloss. 1.12. 5. Error confuted: THE Church of Rome teacheth, that men by nature have free will to do good: and that men being stirred up by the holy ghost, can of themselves will that which is good. But if this were so, why might we not pray, Let my will be done? So far forth as the will of man shall agree with Gods will: but this cannot be, as we see in the tenor of this petition. In earth as it is in heaven. 1. The meaning. Having showed the meaning of this petition, Thy will be done: now we are to speak of the condition, which shows in what manner we should do it. For the question might be how we would do Gods will: and the answer is, that his will must be done in earth as it is in heaven. Heaven] By heaven here is meant the souls of faithful men departed, and the elect Angels, Psal. 103.20. Praise the Lord ye his angels, that excel in strength, that do his commandments in obeying the voice of his word. Earth] By earth is understood nothing but men on earth, because all other creatures in their kind obey God: only man he is rebellious and disobedient. Then the meaning is, Let thy will be done by us men on earth, as the Angels and Saints departed do thy will in heaven. Question. Do we here desire to do the will of God in that perfection it is done by Angels? must we be as perfect as they? Ans. The words here used in earth as it, etc. do not signify an equality (as though our obedience could in this life be in the same degree of perfection with Angels) but a similitude standing in the like manner of obedience. Now it may be asked in what manner do the angels obey God? Ans. They do the will of God willingly, speedily, and faithfully: and this is signified in that they are said in the scriptures to be winged, and to stand continually beholding the face of our heavenly father. And this is the manner in which we desire to perform Gods will. 2. The wants to be bewailed. WE are here admonished to be displeased with ourselves, for our slack and imperfect obedience to God, & for our hypocrisy, privy pride, presumption, deadness of spirit, and many other wants which break out when we are in doing Gods will. There is no servant of God, but hath wants in his best works, so we must understand Paul, when he saith, To will is present with me, but I find no means to perform that which is good. Rom. 7.18. Where he signifies thus much in effect, that he could begin good things, but not perfect them, and go throughstitch, as we say. When the godly do good works, as hear, speak gods word, pray, praise God, etc. they perform things acceptable to God: but in these actions they find matter of mourning: namely, the imperfection of the work: therefore David prayeth, Psal. 143.2. Enter not into judgement with thy servant. And here we may see how far wide the Church of Rome is, that holdeth good works to be any way meritorious, that be every way imperfect. If the men of that church had grace, they might see that the corruptions of the flesh were as gives and fetters about their legs, that when they would feign run the ways of God's commandments, they are constrained to halt down right, and to trail their loins after them. 3. Grace to be desired. THe grace here to be desired, is sincerity of heart, or a ready and constant purpose and endeavour not to sin in any thing, but to do God's will, so as we may keep a good conscience before God & men. Act. 24. 16. And for this cause I endeavour always to have a clear conscience towards God, and towards men. This must we hunger after, and pray for: seeing it is not sufficient to abstain from evil, but also to do good, and in doing good, strive to come to perfection. A conformity with Angels in this duty is to be sought for and to be begun in this life, that in the life to come we may be like them in glory. Give us this day our daily bread.] 1. The Goberence. THus much of the three first petitions which concern God: now follow the other three, which concern ourselves. In which order we learn to pray for those things which concern God absolutely: and for those things which concern ourselves not absolutely, but so far forth as they shall make for God's glory, the building of his kingdom, and the doing of his will. But how depends this petition on the former? In the first we were taught to pray, that God's name might be hallowed: which is done when God reigns in our hearts, & his will is done. Now further, his will is obeyed in three things: first, by depending on his providence for the things of this life: secondly, by depending on his mercy for the pardon of sinne● thirdly, by depending on his power and might, in resisting temptations. And thus Gods will is obeyed, 2. The meaning. BR●ad] By bread in this place many of the ancient fathers, as also the Papists at this day understand the element of bread in the Sacrament, & the body of Christ which is the bread of life. But that cannot be: for S. Luke calls it bread for the day, that is, bread sufficient to preserve us for the present day; and by this he makes it manifest, that the words of this petition must be understood not of spiritual, but of bodily food: and the bread of life is more directly asked in the second or fourth petition. As for the opinion of Erasmus, who thinks that in this so heavenly a prayer made to God the Father, there should be no mention made of bread, that is, of earthly things, which even the Gentiles bestow on their children; it is vain and frivolous. For it is Gods will, that we should not cast the care of heavenly things only, but all our care upon him. 1. Pet. 5. 7. And he hath elsewhere commanded that earthly things should be asked at his hand, 1. King 8.35. and the same hath been asked in prayer of jacob, Gen. 28.10. and Solomon, Prou● 20.7. And whereas the Lord's prayer is a perfect platform of prayer, temporal blessing must have some place there, unless we will ascribe the having and enjoying of them to our own industry, as though they were no gifts of God: which to think were great impiety. By bread than we must understand properly a kind of food made of the flower of grain that is baked and eaten: and thus it must be taken in those places of scripture where bread is opposed to water or wine: & by a figure more generally it signifies all things whereby temporal life is preserved: in this sense goats milk is called bread, Prou. 27.27. and the fruit of trees, jer. 11.19. and all things that pass to and fro in traffic. Prou. 31. 14. And so likewise in this place by this one means of sustaining our bodies and temporal lives, all other means whatsoever must be understood, as meat, drink, clothing, health, liberty, peace, etc. And whereas our Saviour Christ under the name of bread, and not under the name of any other plentiful or dainty food, teacheth us to ask temporal blessings; he doth it for two causes. The first is, that we might hereby learn frugality and moderation in our ●●et, apparel, houses; and be content if we have no more but bread, that is, things necessary to preserve life, which Paul comprehends under food and clothing. For we are taught in this petition to ask no more. We must not with the Israelites murmur because they had nothing but Manna. Question. Must we then use God's creatures only for necessity? Ans. We may use them not only for necessity, but also for honest delight and pleasure, Psal. 104. 15. God gives wine to make glad the heart of man: and oil to make his face shine. And john 12.3. our Saviour Christ allowed of the fact of Marie, which took a pound of ointment of Spikenard very costly, and anointed his very feet, so that all the house was filled with the smell; though judas did esteem it waste. Yet if it so fall out that the Lord do grant us but bread, that is, so much as shall hold body and soul together, we must thankfully content ourselves therewith. 1. Tim. 6. 8. Therefore when we have food and raiment, let us be therewith content. This contentation was practised of Jacob's Gen. 28.20. A second cause is to teach us that there is a particular providence. All men willingly confess the general providence of GOD over all things: but beside that we must acknowledge another more special providence, even in the least things that be: because every morsel of bread which we eat, would no more nourish us then a piece of earth, or a stone, unless God give his blessing unto it. Daily] The word in the original is thus much in effect, Bread unto our essence or substances: then the meaning is, give us such bread from day to day, as may nourish our substances. Thus prayeth Agur, Prou. 30. 8. Feed me with food convenient for me. Some there are which put an Angelical perfection in fasting: but we are taught in Scriptures; that as above all things we are to seek for life eternal; so we must in this life have care to sustain and maintain our natural life, that we may have convenient space and time to repent, and prepare ourselves to the kingdom of heaven. Fasting in itself as it is an abstinence from meat, is no part of God's worship, but in it own nature, a thing indifferent: and therefore it is to be used so far forth as it shall further us in God's service, and no further. And seeing we are taught to pray for such food as shall preserve nature, and maintain the vital blood, we ought not to use fasting to the hindrance or destruction of nature. Our bread] 1. Quest. How is bread ours? Ans. Paul shows how, 1. Corinth. ●. 22. Ye are Christ's, and all things are yours: So then by means of Christ, bread is called our. For GOD having given Christ to us, doth in him and by him give all things else to us. 2. Quest. How may I know that the things I enjoy are mine by Christ, and that I do not usurp them? Ans. 1. Tim. 4. 4. Paul saith that the creatures of God are good, and that the use of them is sanctified to us by the word and prayer. Then if we have the word of God to tell us that we may enjoy and use them: and also if we pray to God for the right and pure use of them, we are no usurpers, but indeed right owners of them, not only before men, but also before God. 3. Question. If the creatures must be made ours by Christ, how comes it to pass that the ungodly have such abundance of them? Ans. We lost the title and interest of the creatures in Adam: yet God of his mercy bestows temporary blessings upon the unjust as well as upon the just: but for all that, unless they be in Christ, and hold the title of them by him, they shall in the end turn to their greater condemnation. And whereas we call it our bread, we learn that every man must live of his own calling, and his own goods. Here also is condemned all oppression, stealing, lying, cogging, and other such deceitful means which men use to get wealth and goods. Many think it no sin to provide for their families in such order, but in saying this petition they pray against themselves. 2. Thess. 3. 10. He which laboureth not, let him not eat. Eph. 4.28. He which stole, let him steale● no more, but rather labour with his hands the thing that good is. This day] We say not here this week, this month, this age, but this day; what means this? may we not provide for the time to come? Ans. It is lawful, yea a man is bound in good manner to provide for time to come. Act. 11.28. The Apostles provided for the Church in judea against the time of dearth foretold by Agabus. And joseph in Egypt in the years of plenty stored up against the years of famine. Wherefore in these words our Saviour his meaning is only to condemn all distrustful care that distracts the minds of men, and to teach us to rest on his fatherly goodness from day to day in every season: this is noted unto us, Numb. 11. where the Israelites were commanded to gather no more Manna than would serve for one day, and if they did, it putrefied. Whereby God taught them to rest on his providence every particular day, and not on the means. Give v●] Not me. This serves to teach us that a man must not only regard himself, but also be mindful of others. For a man that hath wealth is made a steward to distribute his goods to the poor and the good of God's Church. True love seeks not her own things; the branches of the vine are laden with clusters of grapes, not for themselves, but for others: the candle spends itself to give others light. Give] If bread be ours, wherefore are we to ask it? it may seem needless. Answ. Not so: for hereby we are taught to wait on God, who is the fountain and the giver of all blessings. Men usually driven to any distress, use evil means, as robbing, deceiving, consulting with wizards, etc. 2. Again here we learn, that though a man had all the wealth in the world, all is nothing without God's blessing. Question. The rich need not say, Give us, etc. for they have abundance already, and what need they ask that which they have? Answer. Let a man be never so rich, and want nothing that can be desired, yet if he want God's blessing, in effect he wants all. Wherefore even Kings, and the greatest personages that be, are as much bound to use this petition as the poorest. God's blessing is riches, saith Solomon, Prou. 10.22. Thou mayst eat and not have enough, be clothed and not warm, earn wages and put it in a broken bag, Hag. 1. 6. if God do not bless thee. This blessing of God is called the staff of bread, Esay. 3. 1. In bread there be two things, the substance and the virtue thereof proceeding from god's blessing: this second, that is, the power of nourishing is the staff of bread. For take away from an aged man his staff, and he falls: and so take away God's blessing from bread & the strength thereof, it becomes unprofitable, and ceaseth to nourish. Lastly, here we see that all labour and toil taken in any kind of calling is nothing and avails not, unless God still give his blessing. Psal. 127.1. 3. The wants which are to be bewailed. sins which we are taught in this petition to bewail are two especially. I. Covetousness, a vice which is naturally engrafted in every man's heart; it is when a man is not content with his present estate. This desire is unsatiable, & men that have enough would still have more. Wherefore he which shall use this petition must be grieved for this sin, and pray with David, Psal. 119. 36. Incline my heart to thy commandments, and not to covetousness. And he must sorrow, not so much for the act of this sin, as for the corruption of nature in this behalf. Covetous people will plead that they are free from this vice, but mark men's lives, and we shall see it is a common disease, as David noted, Psal. 4.6. where he brings in the people, saying: who shall show us any good? This then is a common sin that we are taught to mourn for. 2. The second want is diffidence and distrustfulness in God's providence touching the things of this life. Men also will shift this off and say, they would be sorry to distrust God. But if we do but a little look into the corruption of our nature, we shall see that we are deceived. For being in prosperity, we are not troubled: but if once we be pressed with adversity, than we howl and weep, and as Paul saith, 1. Tim. 6.10. Men pierce themselves through with many sorrows. If a man shall lose a part of his goods, what then doth he? strait he goes out to the wise man: is this to believe in God? No: it is to distrust God and believe the devil. 4. Grace's to be desired. THe grace to be desired is a readiness in all estates of life to rest on God's providence, whatsoever fall out. Psal. 37.5. Commit thy way to the Lord, & trust in him, and he shall bring it to pass. Prou. 16. 3. Commit or role thy works upon the Lord, and thy thoughts shall be directed. Whereby we are admonished to take pains in our callings to get meat and drink, etc. If the Lord bless not our labour we must be content: if he do, we must give him thanks. Now for this cause we are further to pray to God that he would open our eyes, and by his spirit teach us in all his good creatures to see his providence, and when means fail and are contrary, then also to believe in the same, and to follow Paul's example. Phil. 4.12. 5. Errors confuted. PApists teach that men by works of grace may merit life eternal, and increase of justification in this life. But how can this be? for here we see that every bit of bread which we eat, is the free gift of God without any merit of ours. Now, if we can not merit a piece of bread, what madness is it to think that we can merit life everlasting. 2. They also are deceived who think; that any thing comes by mere chance or fortune, without God's providence. Indeed in respect of men who know not the causes of things, many chances there are: but so, as that they are ordered and come to pass by God's providence. Luk. 10.31. By chance there came down a certain priest that way. Forgive us our debts.] 1. The Coherence. THis is the fifth petition and the second of those which concern ourselves: in the former we craved temporal blessings, in this and the next which followeth, we crave spiritual blessings. Where we may note, that seeing there is two petitions, which concern spiritual things, and but one for temporal; that the care for our souls must be double, to the care of our bodies. In the world men care for their bodies, their hearts are set for wealth and promotion: they can be content to hear the word on the Sabbath, yet neither then, nor in the week day do they lay it up in their hearts, and practise it, which argues that they have little or no care for their souls. Question. What is the cause that first we crave things for the body, and in the second place those which concern the soul? Ans. The order of the holy Ghost in these petitions is wonderful: for the Lord considers the dullness and backwardness of men's natures: and therefore he trains them up, and draws them on by little, even as a schoolmaster doth his young scholars: propounding unto them some small elements and principles, and so carrying them to higher points. For the former petition is a step or degree to these two following. The ruler by the healing of the body of his child is brought to believe in Christ. joh. 4.53. He than that will rest on God's mercy for the pardon of his sins, must first of all rest on God's providence for this life: and he that can not put his affiance in God for the provision of meat and drink, how shall he trust God's mercy for the salvation of his soul? Here we may see the faith of worldlings: they say that God is merciful, and that they believe in Christ: which can not be true: seeing in lesser matters, as meat and drink, they distrust God, as appears by their covetousness. Again, by this order we are taught as earnestly to seek for the pardon of our sins, as we seek for temporal blessings. 2. The meaning. DEbt] Bianca debts sins are meant, as it is in Luke 11.4. and they are so called, because of the resemblance between them. For even as a debt doth bind a man, either to make satisfaction, or else to go to prison: so our sins binds us either to satisfy God's justice, or else to suffer eternal damnation. Forgive] To forgive sin, is to cover it, or not to impute it. Psal. 32.1. And this is done when God is content of his mercy to accept the death and passion of Christ as a sufficient payment & ransom for man's sins, & so to esteem them as no sins. And here under this one benefit of remission of sins, all the rest of the same kind are understood, as justification, sanctification, redemption, glorification, etc. 3. The uses of the words. HEnce we may learn many lessons: the first is, that seeing we must pray thus, Lord forgive, etc. we are to hold, that there is no satisfaction to god's justice for sin by our works, no not in temporary punishments: but that the doing away of our sins is of God's mere favour: for to forgive and to satisfy be contrary: wherefore the doctrine of human satisfactions, taught in the Church of Rome, is vile and devilish. 2. Secondly, whereas we are taught thus to pray continually from day to day, we note the great patience & long suffering of God, that suffers and forbears still, and doth not pour out his confusion upon us, though we offend his majesty day by day. This teacheth us like patience towards our brethren: we ourselves can not put up the least injury and forbear but one day, and yet we desire that God would forgive us daily to the end of our lives. 3. Again we may observe, that there is no perfect sanctification in this life, seeing we must every day to the end crave the pardon of our sins. Therefore wicked is the opinion of the Catharists or Puritans, which hold that men may be without sin in this life. 4. And when we say, forgive, not me but us: we are put in mind to pray, not only for the pardon of our own sins, but likewise for our brethren and enemies, jam 5.17. Confess one an other, and pray one for an other: for the prayer of the righteous availeth much, if it be fervent. And as some think, the prayer of Steven was a means of the conversion of Saul. 5. Also we note that before prayer for pardon of sin, must go a confession of sin: for whereas we say, forgive our debts, we confess before God that we are flat bankrupts and not able to discharge the least of our sins: this appears 1. joh. 1.9. If we confess our sins, he is faithful to forgive us. And it was practised by David, Psal. 51. and 32.5. The manner of making confession is this: known sins, and those which trouble the conscience, are to be confessed particularly; but unknown sins generally, Psal. 19.12. 6. Lastly, hence it is manifest, that there is no justification by works. Our sins are debts, and so also are all works of the law: and it were a fond thing to imagine that a man might discharge one debt by another. 4. Wants to be bewailed. THe wants to be bewailed are the burden of our sins and the corruptions of our natures, and the wickedness of our lives, and the sins of our youth, and of our old age, Psal. 40. 12. My sins have taken such hold upon me, that I am not able to look up: they are more in number then the hairs of my head: therefore mine heart hath failed me. Thus with David we are to travel & groan under this burden: but this grief for sin, is a rare thing in the world. Men can mourn bitterly for the things of this life, but their sins never trouble them. Again, this sorrow must be for sin, because it is sin, though there were neither hell to torment, nor devil or conscience to accuse, nor judge to revenge. 5. Grace's to be desired. THe grace which we must desire, is the spirit of grace and deprecations. Zachar. 12.10. which is that gift of the holy Ghost, whereby we are enabled to call to God for the pardon of our sins. A man having offended the laws of a prince, and being in danger of death, will never be at quiet till he have gotten a pardon: even so they which feel and see them sins having this spirit, are so moved, that they can never be at rest, till in prayer they be eased of the burden of their sins. A man may, I grant, babble and speak many words, but he shall never pray effectually, before he have this spirit of prayer to make him cry, Abba, father. For worldly commodities all can pray: but learn to pray for the want of Christ. As we forgive our debts. 1. The Coherence. THese words be a part of the fifth petition, which is propounded with a condition. Forgive us as we forgive others: and these words depend on the former as the reason thereof, which seems to be taken from the comparison of the less to the greater, thus: if we who have but a spark of mercy, do forgive others: then do thou, who art the fountain of mercy, forgive us: but we forgive others: therefore do thou forgive us. Thus Luke, 11.4. hath it, Forgive us our sins, for even we forgive. Rhem. Test. on Luk. 7. 47. the Papists take it otherwise, who say, Forgive us as we forgive, making our forgiving a cause, for which God is moved to forgive us in temporal punishments: whereas our forgiving of men is only a sign or effect that God doth forgive us. 2. The meaning. 1. Quest. Whether is a man bound to forgive all debts? Ans. The word debt, in this place is not understood of debt that is civil, and comes by lawful bargaining, but of hurts and damages which are done unto us in our bodies, goods, or good name. As for the former civil debts, a man may exact them, so he do it with showing of mercy. 2. Quest. How may any man forgive trespasses, seeing God only forgives sin? Ans. In every trespass which any do to their neighbours, there be two offences, one to God, another to man. In the first respect, as it is against God and his commandment, it is called a sin; and that God only forgives: in the other respect it is called an injury or damage, and so man may forgive it. When a man is robbed, the law is broken by stealing, & the injury that is done is against a man that hath his goods stolen. This injury, as it is an injury a man may forgive; but as it is a sin, he can not, but God only. 3. Quest. Whether may a man lawfully pray this petition, and yet sue him at the law, who hath done him wrong? Ans. A man may in an holy manner sue another for an injury: and as a soldier in lawful war may kill his enemy, and yet love him: so may a man forgive an injury, and yet seek in a Christian manner the remedy: but in doing of this we must observe five things. 1. We are to take heed of all private revenge, and inward hatred; which if we conceive, we do not forgive. 2. We must take heed of offence, and have care that our doings be not scandalous to the Church. 3. Our suits must be taken in hand to maintain godly peace: for if all injuries were put up, there would be no civil state or government. 4. This must be, that the party offending may be chastised, & he brought to repentance for his fault: for if many men were not repressed, they would grow worse. 5. Law must be the last remedy. As Physicians use desperate remedies, when weaker will not serve: even so must we use law, as the last means when all other ●aile. The dealing of the world in this case is no example for us to follow. For through rage and stomach men will abide no private agreement, and therefore they use the law in the first place, as the Corinthians did: but what saith Paul. 1. Cor. 6.7. It is utterly a fault among you. But if the law be used aright, a Christian man may sue his neighbour at law, and love the party sued: for there is difference between dealing against a man before a magistrate, and the dealing of one private man with another. For private dealing is commonly revenge, and therefore unlawful. 3. The use. THe use of this clause is very profitable, for it shows us a lively sign, whereby our consciences may be assured of the pardon of our sins, namely a readiness and willing desire to forgive men. Many use these words long and often, yet find no assurance of pardon: and the cause is, because they have no desire of God's mercy, nor willingness to forgive others, which if indeed they had, than no doubt the forgiveness of their sins should by this means be sealed unto them. Wherefore if any would be persuaded of God's mercy in this point, let them descend into their own souls, and search narrowly, if they can find their hearts as ready to forgive, as they are ready to desire forgiveness at gods hand, than they may assure themselves of gods mercy in Christ, as we are taught by our Saviour Christ● Mat. 5.7. Blessed are the merciful for they shall obtain mercy. Consider these comparisons. A man walking under a wall in a cold sunny day, is heated of the wall which first received heat from the Sun: so he that showeth mercy to others, hath first received mercy from God. Also take a piece of wax, and put to a seal; it leaveth an impression or mark like itself in the wax: which when a man looks on, he doth certainly know that there hath been a seal, the print whereof is left behind. Even so it is in every one that hath a readiness to forgive others: by which a Christian may easily know that God hath sealed to him the forgiveness of his sins in his very heart: therefore let men look into their hearts, whether they have any affection to forgive others, for that is as it were the print in their hearts of God's mercy towards them in forgiving them. Many there are which pray for pardon at God's hand, but they cannot brook it, that they should forgive their neighbours. Hereupon come these sayings: I may forgive him, but I will not forget him: he may come in my Pater noster, but he shall not come in my creed. Behold the devils logic, which makes malice to be charity. Blind people play with the Lords prayer, as the fly doth with the candle till she be burnt: for the more they pray these words, the more they call for vengeance against themselves. jam. 2.13. Neither will it help to omit this clause, as some have done in Chrysostom's days: for this is even to mock God: and if we do not forgive, we shall not be forgiven. Led us not into temptation, but deliver us from evil. 1. The Coherence. IT might seem to some, that this petition is superfluous, for what need he care for temptations, that hath the pardon of his sins? but our Saviour did not teach us thus to pray without special reason. 1. Because forgiveness of sins, and grievous temptations be inseparable companions in this life: which thing we find to be true, both in God's word and in Christian experience: for there is no man in this world so beaten, and buffeted with temptations, as the penitent sinner that cries most bitterly for the pardon of his sins. This is the estate that few men in the world are acquainted with. For many are never troubled with temptation, but live in all peace and quietness both in body and soul. Luk. 11.21. When the strong man armed keeps his hold, the things that he possesseth are in peace. Whereby is signified, that the wicked of the world being possessed of Satan, are not a whit molested by him with any temptations: neither need he trouble them, seeing he hath them at commandment to do what he wil But when a man once begins to make conscience of sin, and to sue unto the Lord for pardon of his offences, and still continues in dislike of sin and Satan: then the enemy bestirs him, and useth all means to bring that man to confusion: he offereth all manner of temptations to molest him, & never affords this poor sinner any rest. Hereupon, for fear of being overcome, he must pray continually unto the Lord, that he may not be lead into temptation. Here some Christian conscience may reason thus. No man is so troubled with sin and Satan, as I: therefore I am not in God's favour, but am a plain castaway. Ans. If pardon of sin and temptations go together, all is contrary. If thou hadst no grief for sin, no buffetings of thine enemies, the flesh, the world, and the devil, thou couldst not be in God's favour, but under the power of Satan: now this great measure of the spiritual temptations, is a sign rather of God's love. For whom God loves, the devil hates; and where God works in love, the devil works in malice. 2. Secondly, this petition is joined with the former to teach us, that as we must be careful to pray for pardon of sins past: so also we must endeavour to prevent sins to come: we must not fall again into our old sins, neither must we be overtaken with new sins. 2. The meaning. THese words be but all one petition: which hath two parts, the latter being a declaration of the former. Led us not into temptation: how is that done? by delivering us from evil. Temptation] Temptation is nothing else, but the enticement of the soul or heart, either by the corruption of man's nature, or the allurements of the world, or the devil, to any sin. jam. 1.15. God tempts no man: that is, God moves no man to sin. Led us not] Or carry us not into temptation. To be led, is to be overcome of the temptation when it prevails and wholly gets the victory: so as men tempted are brought to perdition. Then the meaning is this● When we are moved or enticed to sin, Lord keep us that we be not overcome; and give thou an issue with the temptation. Quest. God is just and cannot sin: but if he lead men into temptation shall he not be the author of sin? Ans. Indeed many fearing to charge God with sin, read the words thus, Suffer us not to be led. But the text is very plain, Led, or carry us not. And the scriptures elsewhere, use the like phrases of god. Exod. 7.3. God is said to harden Pharaohs heart. 2. Sam. 24. 1. The Lord moved David to number the people. 2. Thess. 2.11. God sent strong delusions that men might believe lies. These and such like places have a special meaning, thus to be gathered. There is no action of man, or of the devil, absolutely evil: but although in some respects it be evil, yet in some other it is good: for we are not to think that as there is a main or absolute good, so also there is a main or absolute evil. Thus then, temptation being an action, it is not in every respect evil: but in some good, in some evil. And so far forth as it is good, the Lord works it: but as it is evil, he doth not work it, but willingly permits it to be done by man and Satan. 1. And there be four respects in which God may be a worker in temptations and yet be free from sin. I. First, he tempteth by offering occasions & objects to try whether a man will sin or not. A master suspecting his servant, which in word professeth fidelity, lays a purse of money in his way, to try if he will steal it: which if he steal, he hath found by watching him, a secret thief; and so hath laid him open for deceiving any more. Now, this trying of him is no sin, though he sin in stealing. In the same manner tempteth God his own servants, to prove and try them. Deut. ●3. 3. Thou shalt not hearken unto the words of the prophet or dreamer of dreams: for the Lord thy God proveth you to know whether ye love the Lord your God with all your heart. 2. Secondly, God leads into temptation by withdrawing his grace. Neither can this be a sin in God: because he is bound to no man to give him grace. And here is a difference between the tempting of God and Satan. God holds back grace when he tempts, the devil suggests evil motions. 3. Every action so far forth as it is an action is good, and of God. Act. 17. 28. In him we live, move, and have our being. Therefore god is a worker in temptations, so far forth as they are actions. One man kills another: the very moving of the body in the doing of this villainy is of God: but the wickedness of the action is from man, and the devil. A man rides upon a lame horse, and stirs him: the rider is the cause of the motion, but the horse himself of the halting in the motion. So God is author of the action, but not of the evil of the action. 4. The fourth way is in regard of the end. God tempts his servants only to correct and humble them for their sins, and to try how they will abide the cross, and to move them the more to love him. Deut. 8.2. God afflicts the children of Israel, to try them whether they would keep his commandments. 2. Chr. 31.31. He trieth Ezechias to see what was in his heart. The devils end in tempting, is only to bring the party to destruction. Thus we need not fear to say, that God in some respects doth tempt his own servants. Deliver us from evil] That is, free us from the power of the flesh, the devil, and the world. Some take evil in this place only for the devil, but we may take it more largely for all spiritual enemies. 1. joh. 5.19. The whole world lieth in evil. uz. Under the power of sin and Satan. These words (as I have said) are a proof and explanation of the former: for when a man is delivered from evil, he is not led into temptation: the cause being taken away, the effect ceaseth. 3. The uses. 1. HEnce we learn what a righteous God, jehova is, that can work in evil actions, and yet be void of sin. 2. Whereas we say, lead us not, etc. We note that the devil in temptation's can go no further than God permits him. 3. We are not to pray that temptations be quite taken from us, or that we be wholly freed from them: but that they do not overcome us. For it is the Lords will that his Church should be tempted. Nay, David desired some kind of temptations. Psal. 26.1. Prove me, O Lord. And james saith, Account it for exceeding joy, when ye shall fall into divers temptations. jam. 1.2. 4. Note also that every man by nature is the bondslave of sin and Satan. For where is deliverance, there was a bondage first. This confutes the Papists who maintain free will: for we are dead in sin by nature, as a man in a grave; and we must still pray thus till we be fully delivered. 4. Wants to be bewailed. THe corruption, which in this petition we ought to mourn for, is the continual rebellion of our wicked natures; and our proneness to yield up ourselves in every temptation to sin & Satan. And the remnants of the old bondage under Satan must be grievous and irksome unto us, and we must bewail them bitterly. The jews in a bodily captivity, wept when they remembered Zion. Psal. 1.27. How much more should we weep, when we feel the law of our members rebelling against the law of our minds, and leading v● captive to sin. 5. Grace's to be desired. THe contrary blessing to be desired, is that God would 'stablish us by his free spirit. Psal. 51.12. Which is so called, because it sets us every day more and more at liberty out of the reach of sin and Satan. For thine is the kingdom, the power and glory, for ever. 1. The meaning. THese words contain a reason of all the former petitions: whereby we are moved to crave things needful at God's hand. Thine is] Earthly king's have kingdom, power, and glory, Dan. 2.37. Yet not from themselves, but from God, whose vicegerents they are on earth. Therefore to make a difference between God's kingdom, power, and glory, and those of earthly kings, it is said, Thine is the kingdom, etc. that is, that God hath all these in himself, and from himself, and men from him. The kingdom] These words, 1. Chro. 26.11. are fully expounded, Thine, O Lord, is greatness, power, and victory, and praise: and all that is in heaven & earth is thine; thine is the kingdom, and thou excellest as head over all, etc. The kingdom is said to be Gods, because he is absolute professor and owner of all things that are; and also hath sovereign rule over all things at his will. Now out of this first property of God we may gather a strong motive to induce us to pray unto him alone. For seeing all things are his, both in heaven and earth whatsoever; therefore we must come to him for the graces and blessings which we desire. The power] Oftentimes earthly princes have kingdoms, yet want power: but God hath kingdom and power also: yea his power is infinite, and he can do all that he will, and more than he will: as for those things which come of impotency, he can not do them; and if he could, he should not be omnipotent. And as he is omnipotent in himself, so all the power which any creature hath, is from him alone. Question. How can this be, seeing the devil hath power to sin; which is not from God? Ans. To sin is no power, but rather a want of power: otherwise all the strength and power Satan hath, is of God. And from this second property is taken another motive to move us to pray unto God. Because all power being his, we can never do any of the things which we ask, but by power received from him. Thine is the glory] This third property of God, ariseth from the two former, for seeing the title and interest in all things, and the power whereby they are disposed and governed, is of God: therefore it follows that all glory is his: yea in him is fullness of glory, and the glory of the creature is all of him. To sinful men belongs nothing but shame and confusion. Dan. 9.7. This third property ministereth a third motive to induce men to pray unto God alone. For seeing all glory by right is his, therefore we must invocate hi● holy name, that in so doing, we may give him the glory due unto him. For ever] The words in the original are, for ages. Now an age signifies the space of an hundred years: but here it is taken for eternity: because eternity is nothing but multiplication of ages. And as eternity is here noted by ages, so on the contrary we read, that eternity is taken for a certain and distinct time. Gen. 17.8. God promiseth Abraham to give him the land of Canaan for an everlasting possession: that is, for a long season. For else Abraham's seed should inherit the land until this time, which it doth not. Wherefore, as often the whole is put for the part, uz. eternity for a certain time: so here the part is put for the whole, ages for eternity. This also makes a difference between earthly princes and the mighty jehovah. They have kingdom, power, and glory for a short time, but he absolutely and for ever. 2. The uses. 1. HEre we learn in prayer to abase ourselves before God, and utterly to deny all that is in us. Kingdom, power, and glory is all his, not ours: we are no better than rebels and traitors to him: if we have any good thing, it is from him, even the grace whereby we pray. And he that in prayer will not confess this, shall no more be heard, than the insolent beggar that will not acknowledge his want. 2. Secondly, in prayer we learn, that we must be persuaded of two things, and build upon them; God's power, and will: his power, in that he is able; his will, in that he is careful to perform our requests, as it was noted in the preface: the first of these is signified by kingdom and power, the second is noted in that glory is his. 2. Cor. 1.20. For all the promises of God in him, are yea, and Amen, unto the glory of God. 3. Again, we gather that prayer & thanksgiving must go together: for as in the six petitions we made request unto God; so in these words we praise him, & thereby give him thanks. Phil. 4.6. But in all things let your requests be showed to god in prayer and supplication with thanksgiving. There is none but in want will be ready to pray: but when we have received, we are slack in giving of thanks: but he which will pray aright, must join them both together. And the sum of all god's praise stands in these three points. 1. That he is an absolute King. 2. That he hath absolute power to rule all things. 3. That having power and a kingdom, he hath glory also, which appears in the holding of his kingdoms, and the showing of his power in governing of it. 4. Whatsoever we ask, we must refer it to God's glory: this is the first thing which we are taught to crave, and the last we are to perform, because it is noted both in the beginning, and in the end of the prayer. Thus much of the use of these words altogether: now let us make use of them particularly. 1. Whereas we say, Thine is the kingdom. Magistrates & rulers must know, that all the authority and rule which they have is from the Lord, & therefore they must remember to order themselves as God's vicegerents, using their power to bring men in subjection to God's laws; and referring all their callings to his glory. 2. Where we say, Thine is the power, we are admonished, when we are to perform any work, as to do service to God, to keep ourselves in the compass of our callings, and that we have no power of ourselves: & for this cause we must ask power at gods hands, that we may be enabled to walk uprightly before him, and do our duties. 3. In saying, Thine is the glory, we learn, that if we would have a good report and praise among men, we must above all things seek God's glory, not regarding so much our own. If he give thee praise among men, give him thanks: if not, be content, because all glory is his. Amen. 1. The meaning. We have heard the preface, and the petitions what they are: now followeth the third part, which is the assent or testification of faith required in prayer in this word Amen. And it contains more than men at the first would imagine: It signifies, certainly, so be it, or it shall be so. 2. Cor. 1.20. It is often taken for a bare assent of the people, saying Amen to the minister: but in this place it contains more; for every point in this prayer is not only a direction for public prayer, but for private also, and must be said as well of the minister as of the people. Now then, there being two principal things in prayer: the first a desire of grace: the second faith, whereby we believe that God will grant things desired. The first is expressed in the six petitions: the latter is set forth in this word Amen, carrying this sense in effect. As we have craved these things at thy hands, O Lord: so we do believe that for Christ's ●ake, in thy good time thou wilt grant them to us. Therefore this part is more excellent than the former, by how much our faith is more excellent than our desire. For in this word is contained the testification of our faith, whereas the petitions are only testifications of our desires. And as it is in the end, so also it is the seal of our prayers to make them authentical, and it is to be used (as men commonly take it) not only for this end to answer the minister, praying in the congregation, but also to testify our faith for the thing desired. 2. Grace's to be desired. HEreby we are taught, what grace we are to show in prayer. We must labour to give assent to God's promises when we pray, and strive against doubting and unbelief. Mat 9.11. Lord, I believe, Lord help mine unbelief. Psal. 42.11. Why art thou cast down my soul? and why art thou disquieted in me? wait on God. Many there are that will stand upon the strength of their faith, & plead for themselves that they never doubted, but they are far wide; for true faith being imperfect, is always accompanied with doubting more or less. Wherefore the heart that never felt doubting, is not filled with faith, but with presumption. As for them which are molested with doubtings, and complain of them, they have less cause to fear: for as fire and water doth never strive till they meet; no more doth doubting and faith, till faith be wrought in the heart. To conclude, we see what an excellent work prayer is: in which two most excellent graces of a Christian man be showed forth, hungering after mercy, & faith, whereby we believe the obtaining of it. This might move men to learn to pray, prayer being the exercise of grace. Of the use of the Lords prayer. THe principal use of the Lords prayer, is to direct gods Church in making their prayers in all places, at all times, and upon all occasions, though their prayers should be innumerable: and unless they be framed after this prayer, they cannot be acceptable unto God. In the using of it for direction there be three things required. 1. The first is the knowledge of the Lords prayer, and all the parts thereof. He that would pray by it, must understand the meaning thereof, the wants therein to be bewailed, & the graces to be desired, for which end it hath been expounded. 2. Knowing this, there is in the second place required thus much skill, that he be able to refer every want and grace to one of the six petitions: for example, feeling in himself pride of heart, he must be able to say, this is a want in the first petition: and feeling a rebellion and slowness in doing Gods commandments, he must be able to say, this is a sin to be prayed against in the third petition. Thus every want he must refer to his proper head: again, he must refer every grace to be desired to one of the six petitions: as strength in temptation to the sixth: affiance in God's providence to the fourth: knowledge of God to the first, etc. and so in the rest. 3. In the third place, he must before he pray, consider what be his wants and imperfections which most trouble him, as also the graces which he would obtain: then for the helping of his memory, he must go to the petitions, & he must set those things first in his mind, which concern the first petition: and those which concern the second petition, must have the second place in his mind, and so he must proceed in order as he shall have occasion. Thus a man keeping in mind the order of the petitions as they stand, shall be able by referring every grace and want to his proper head, to make distinct prayer: and to vary it as time, place, and other occasions shall move him. Quest. Must we of necessity follow all the petitions in conceiving a prayer? Ans. No, but only those which do principally belong to the time, place, and occasion, as Paul maketh a prayer, Coloss. 1.9,10. And all the points of it may be referred to the third and last petitions. Again, a Christian man may make an excellent confession of his sins by this prayer: if he shall, keeping the order of the petitions, confess and bewail the sins which every petition requires us to pray against. And it serves to make a thanksgiving to God, thus: let a man remember all the graces which he hath received from God, let him then refer them to the petitions, & give thanks to God after the order of them, turning every petition into a thanksgiving. Of the circumstances of prayer. Quest. 1. WHether a man is to use a voice in prayer? Answ. In public prayer it is requisite that there be a voice: for the minister i● the mouth of the people, and to the prayer which he conceives, they give assent. For private prayer, using of a voice is convenient; yet so as it may be don● in silence. I. The Lord gave us the voice, as well as the heart to bless him withal. jam. 3.9. II. God created the tongue as well as the heart; and so will be praised by both. III. The voice often stirs up the heart: and again, the vehemency of affection doth often draw out a voice: the voice then in private prayer is requisite, yet in some cases may be omitted, for it is not absolutely necessary. Moses and Anna prayed in silence. Quest. 2. What gesture is to be used in prayer? Ans. The word doth not afford any particular direction. Our Saviour and his disciples prayed in divers gestures: kneeling, standing, groveling, looking to heaven, looking down to the earth, sitting, lying, etc. Luk. 11.41. Act. 7. god respects not the gesture, but the affection of the heart: yet two things must always be in gesture: first, that it be comely: secondly, that it do fitly express the affection of the heart: as when we ask mercy, to look to heaven: when we bewail our sins to look downward, and to humble our bodies etc. Question. 3. What place must we pray in? Ans. The place is set down, 1. Tim. 2.8. We may pray in all places: of which there is no difference. Some will say, that in the time of the law, the tabernacle and temple were places of divine prayer. Ans. The temple and tabernacle were types of Christ and his Church, and the unity of it: but now, we having the thing itself signified thereby, may pray in all places. Our Saviour prayed in the wilderness, on the Mount, Peter on the house top, Paul by the sea shore: yet so, that public prayer must be used in public places, as Churches, Chapels, etc. not because in them is more holiness, but for order sake. Quest. 4. What is the time appointed for prayer? Ans. Pray continually, 1,5,7. that is, upon all occasions: or when a man begins any business, whether it be in word or deed, Coloss. 3. 17. or as Daniel, who prayed thrice every day, Dan. 6.11. or as David, who prayed at evening and morning, and noontide. Psal. 55. 18. and seven times a ●aie: that is, many. Psal. 119.140. Thus we shall pray continually. Every day affords three special occasions. 1. The entrance to our callings in the morning. 2. The receiving of God's creatures at noontide. 3. The going to rest at night. Again, beside set & solemn prayers, there be certain kinds of short prayers which the fathers call Eiaculationes, that is, the liftings up of the heart into heaven secretly and suddenly: and this kind of praying may be used as occasion is offered enery hour in the day. Quest. 5. Whether may we pray for all men or no? Ans. We may and we may not. We may, if all men, or mankind be taken distributively, or severally. For there is no particular country, kingdom, town, person, but we may make prayers for it. And though men be Atheists, Infidels, Heretics, yea devils incarnate, yet for any thing we know, they may belong to the election of God: except they sin against the holy ghost, which sin is very seldom & hardly discerned of men. And in this sense must the commandment of Paul be understood: I exhort therefore that first of all supplications, prayers, etc. be made for all men. 1. Tim. 2.1. We may not pray for all men, if all men or mankind be taken collectively, that is, if all men be considered wholly together as they make one body or company, and be taken as we say, in gross. For in this body or mass of mankind there be some, though they be unknown to us, yet I say, there be some whom God in his just judgement hath refused, whose salvation by prayer shall never be obtained. Quest. 6. Whether is it possible for a man to pray in reading of a prayer? Answer. It pleaseth some to move this question; but there is no doubt of it. For prayer is a part of God's worship, and therefore a spiritual action of the heart of man standing specially in a desire of that which we want, and faith whereby we believe, that our desire shall be granted. Now the voice or utterance, whether it be in reading or otherwise, is no part of the prayer, but an outward means whereby prayer is uttered and expressed. Therefore there is no reason why a form of prayer being read, should cease to be a prayer, because it is read; so be it the spirit of grace and prayer be not wanting in the party reading and the hearers. Object. To read a sermon is not to preach: and therefore to read a prayer is not to pray. Ans. The reason is not like in both. For the gift of preaching or prophecy can not be showed or practised in the reading of a sermon: and for this cause the reading of a sermon is not preaching or prophesy: but the grace and gift of prayer may be showed in reading of a prayer: otherwise it would go very hard with them that want convenient utterance, by reason of some defect in the tongue, or by reason of bashfulness in the presence of others. Of God's hearing our prayers. HItherto we have spoken of the making of prayer to god, a word or twain of Gods hearing our prayers. Quest. How many ways doth God hear men's prayers? Ans. Two ways. The first in his mercy, when he grants the requests of such as call upon him in the fear of his name. Secondly, he hears men's prayers in his wrath. Thus he gave the Israelites Quails according to their desire. Psal. 78.29.30.31. Thus often men curse themselves, and wish that they were hanged or dead: and accordingly they have their wish. Quest. 2. Why doth God defer to hear the prayers of his servants? Ans. First, to prove them by delay. Secondly, to exercise their faith. Thirdly, to make them acknowledge that the things which they receive are God's gifts, & not from themselves. Fourthly, that graces quickly given might not be lightly esteemed. Fiftly, that an hungering after grace might be sharpened & increased. Question. 3. After what manner doth God hear his servants prayers? Answer. Two ways. First, by granting the thing which was asked according to his will. Secondly, by denying the thing desired, and by giving something proportional to it. Thus God denies temporary blessings, and in the room thereof gives eternal in heaven. Thus he refuseth to remove the cross from his servants, and gives in stead thereof strength and patience. Christ prayed that the cup might be removed. It was not removed, yet he in his manhood was enabled to bear the wrath of God. When Paul prayed three times that the prick in the flesh might be removed, it was answered, My strength is sufficient for thee. Quest. 4. Why doth not God always hear men's prayers? Ans. There be many causes of this. The first, because oftentimes we know not to ask as we ought, Math. 20.22. The second, because we ask amiss, jam. 4.3. The third, because otherwhiles the things which we ask, though they be good in themselves, yet they are not good unto us, and for that cause are withheld. 2. Cor. 12.7. The last, because God will for some long time defer the granting of that which we ask, that he may stir up our faith and hope, and our diligence in prayer: and that we might the better esteem of the gifts of God when we have them, and show ourselves more thankful. To the Reader. PAul in his Epistles, hath set down the sum of many of his prayers: they are very gracious and heavenly, and I have here set them down, that thou mightest know them, and in thy prayers follow them. 16. I cease not to give thanks for you, making mention of you in my prayers, 17. That the God of our Lord jesus Christ, the father of glory, might give unto you the spirit of wisdom, and of revelation, in the acknowledgement of him. 18. The eyes of your mind being enlightened, that ye may know what the hope is of his calling, and what the riches are of his glorious inheritance in the Saints. 19 And what is the exceeding greatness of his power in us that believe; according to the working of his mighty power. 20. Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in heavenly places. The Exposition. IN this excellent prayer we are to mark two things: the first, to whom it is made: the second, is the matter. For the first, it is made to God the Father, who is described by two titles. The first, The God of our Lord jesus Christ, namely as Christ is man: for as Christ is God, he is equal with the father. The second, The father of glory, that is, a glorious father, and he is so called to distinguish him from earthly fathers. The matter of the prayer stands on two principal points. First, he asketh of God, the spirit of wisdom, whereby the servants of God are enabled to discern out of the word, in every business which they take in hand, whether it be in word or deed, what ought to be done, and what ought to be left undone: as also the circumstances, the time, place, manner of doing any thing. Secondly, he prayeth for the spirit of revelation, whereby the faithful have their whole estate before God, revealed unto them according to the word: the thing itself being otherwise secret and hidden. 1. Cor. 2,9,10,12. Further the work of this spirit in the godly is twofold, the one concerns God himself, the other the things of God. The work of the spirit of revelation: which respects God himself is, an acknowledgement of the Father, or of Christ. Now to acknowledge God the Father, is not only to know, and confess that he is a father of the faithful: but also to be resolved in conscience that he is a father to me in particular. Secondly, that Christ is not only in general a Saviour of the elect, but that he is in special my Saviour and redeemer. The second work of this spirit, is an illumination of the eyes of the mind to see and know the things of God which he hath prepared for them that do believe: and they are two. The first is life eternal, which is described by five arguments. 1. It is the Ephesian hope, that is, the thing hoped for in this life. 2. It is the hope of the calling of God: because in preaching of the Gospel it is offered, and men are called to wait for the same. 3. An inheritance, properly to Christ, because he is the natural son of God: and by him to all that shall believe. 4. The excellency, because it is a rich and glorious inheritance. 5. Lastly, it is made proper to the Saints. The second thing is the greatness of the power of God, whereby sin is mortified, the corrupt nature renewed, and mightily strengthened in temptations. This power is set forth by two arguments. The first is the subject or persons in whom this power is made manifest. In them that believe. Because none can feel this, but they which apprehend Christ by faith. The second is the manner of manifesting this power in them, which is according to the working of his mighty power, which he showed in Christ. And that was in three things. First, in putting all his enemies under his feet, v. 2. Secondly, in raising him from death. Thirdly, in placing him at his right hand. Now therefore Paul prays that this wonderful power of God, which did show forth itself in the head Christ, might likewise show itself in the members of Christ. First, in treading Satan and sin under their feet. Rom. 16.10. Secondly, in raising them from sin, as out of a grave to holiness of life. Thirdly, in advancing them in the time appointed to the kingdom of glory in heaven. Ephes. 3. 14. FOr this cause I bow my knees unto the Father of our Lord jesus Christ. 15. Of whom is named the whole family in heaven and earth. 16. That he would grant you according to the riches of his glory, that ye● may be strengthened by his spirit in the inner man. 17. That Christ may dwell in your hearts by faith: 18. That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth and height: 19 And know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God. 20. Unto him therefore that is able to do● exceeding abundantly, above all that we ask or think, according to the power that worketh in us, 21. Be praise in the Church by Christ jesus, throughout all generations for ever, Amen. The Exposition. THese words contain two parts, a prayer, and a thanksgiving. In the prayer these points are to be marked. First, the gesture: I bow my knees, whereby Paul signifies his humble submission to God in prayer. Secondly, to whom he prays. To the Father, who is described by two titles: the first, the father of our Lord jesus Christ, and that by nature as he is God, and as he is man by personal union. The other title. Of whom the whole family, which is in heaven and earth, is named: In which words is set down a description of the Church: first it is a Family, because it is the company of Gods elect children under the government of one father. 1. Tim. 3.15. It is called the house of God, Eph. 2.19. They that believe are said to be of the household of God: secondly, the parts of the Catholic Church are noted, namely, the Saints in heaven departed, and Saints living on earth: thirdly, it is said to be named of the father of Christ, because as the father of Christ is the father of this family, so also this family is called by him. Gen. 6.2. Dan. 9.80. Thirdly, the matter of the prayer stands of four most worthy points. The first is strength to bear the cross and to resist spiritual temptations, v. 16. where the strength is set out by divers arguments: First, that it is the mere gift of God, that he would grant you: Secondly, the cause of strength, by his Spirit: Thirdly, the subject or place where this strength must be, in the inner man, that is, in the whole man, so far forth as he is renewed by grace, Eph. 6.14. The second is, the dwelling of Christ in their hearts by faith: Faith is when a man being seriously humbled for his sins, is further in conscience persuaded, and resolved of the pardon of them, and of reconciliation to God. Now where this persuasion is in deed, there follows necessarily Christ's dwelling in the heart, which stands in two things: the first is, the ruling and ordering of the thoughts, affections, and desires of the heart, according to his will; as a master rules in his house: the second is the continuance of his rule. For he cannot be said to dwell in a place, who rules in it but for a day. The third, is the knowledge and the acknowledgement of the infinite greatness of God's love in Christ, an effect of the former. v. 18, 19 the words are thus explained: Rooted and grounded. Here the love of God wherewith he loves the elect, is as a root and foundation of all God's benefits, election, vocation, justification, and glorification. Men are rooted and grounded in love, when God's spirit assures their hearts of God's love, and doth give them some inward sense and feeling of it. For than they are as it were sensibly put into the root, and laid on the foundation. With all Saints: Paul desires this benefit, not only to the Ephesians, but also to all the faithful with them. What is the length, the breadth. Here is a speech borrowed from the Geometricians, and it signifies the absolute greatness or infiniteness of God's love, and that it is like a world, which for length, breadth, height, and depth, is endless. Here note the order or receiving grace. First, Christ dwells in the heart by faith. Secondly, then comes a sense and feeling of God's love, as it were by certain drops thereof. Thirdly, after this ariseth a plentiful knowledge, and apprehension of God's love, and as it were the pouring out of a sea into a man's heart, that for greatness hath neither bottom nor bank. And know the love of Christ: these words (as I take it) are an exposition of the former: for to comprehend the love of God, is nothing else but to know the love of Christ: considering that all whom the father loveth, he loveth them in Christ: which passeth knowledge, that is, which for the greatness of it no man can fully know. The fourth thing is the fullness of God's graces, v. 19 Here the fullness of God, doth not signify fullness of the Godhead or divine nature, but the perfection of the inner man which shall not be till after this life. Now follows the thanksgiving, or the praise of God, v. 20, 21. containing these points. The matter of praise, his power and bountifulness, whereby he can work exceeding abundantly above all we ask or think: and both these are not only to be conceived in mind, but also may be felt in the heart, according to the power that worketh in us. 2. The form of praise, glory unto God by Christ, as all benefits are received from the father by Christ. 3. The proper place of true praise of God, the Church. 4. The continuance of his praise, thorough all generations for ever. Philip. 1. 9 ANd this I pray, that your love may abound yet more and more, in knowledge and all sense. 10. That ye may discern things that differ: to the end, ye may be pure and without offence, to the day of Christ. 11. Filled with fruits of righteousness, which are by jesus Christ, unto the praise and glory of God. The Exposition. THis prayer contains three parts. In the first, Paul prayeth for increase of love in the Philippians, whether it be to God or men, v. 9 and he shows the means of increase, which are two: knowledge and sense, or feeling. For (to go backward) the more a godly man feels God's love, and hath experience of God's word in himself; the more he knows of God's word, and perceives his love unto him: the more he loves God again, and his neighbour for his sake. The second thing prayed for, is the gift of discerning, whereby men know, what is true, what false: what is to be done, what to be left undone: the ends of this gift are two. The first, that by means of it, they may be pure and sincere: that is, keep a good conscience before God and men in their lives and callings. The second is, to be without offence: that is, innocent, giving no occasion of evil to any, and not taking them offered by others: and the continuance of those is noted to the day of Christ; which is the time in which he cometh to us, either by our death, or by the last judgement. Thirdly, he prayeth that they might abound in good works, which are described by a similitude, fruits of righteousness: Christians being fruitful trees. Ezech. 47. 12. Esay 61.3. 2. By the cause efficient, which are by Christ. 3. By the end, unto the glory and praise of God. Coloss. 1. 9 I Cease not to pray for you, & to desire that ye might be filled with knowledge of his will, in all wisdom and spiritual understanding. 10. That ye might walk worthy of the Lord, and please him in all things, fructifying in all good works, and increasing in the acknowledgement of God. 11. Strengthened with all might through his glorious power, unto all patience and long suffering with joyfulness. 12. Giving thanks to the father which hath made us ●it to be partakers of the inheritance of the Saints in light. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his own son. The Exposition. THese words contain a prayer, and a thanksgiving. In the prayer, three things are asked. The ●irst is the increase of the knowledge of Gods revealed will in his word, and he divides it into two parts: wisdom, which is not only to know God's word, but also to apply it to every action for the right and holy performing thereof● and spiritual understanding, which is, when men by the assistance of God's spirit, do conceive the will of God in general without applying. Secondly, Paul prays for the fruits of this knowledge, which are four. 1. To wal● worthy of God, as good servants do, who in their apparel, gesture, and all their doings, so behave themselves that they may credit their masters. 2. To please God in all things, by approving their hearts unto him. 3. To be plentiful in all good works. 4. To increase in the acknowledgement of God. For the more any increase in knowledge and experience in God's word, the more shall they acknowledge God the father to be their father, Christ to be their redeemer, and the holy Ghost their sanctifier. Thirdly, he prays that the Colossians may be strengthened, v. 11. where he notes the cause, God's glorious power; and the effects, which are three. 1. Patience, because it is necessary that the godly suffer many afflictions. 2. Long suffering, because oftentimes the same afflictions continue long. 3. joyfulness, because the cross is bitter. The thanksgiving is for a benefit, that God had made the Colossians fit for the kingdom of glory: and the reason is, because he had made them members of the kingdom of grace. 1. Thess. 3. 12. THe Lord increase you, and make you abound in love one towards an other, and towards all men: even as we do towards you. 13. To make your heart's stable and unblamable in holiness before God, even our father at the coming of our Lord jesus Christ with all his Saints. 2. Thess. 2. 16. jesus Christ our Lord, and our God, even the father which hath loved us, and hath given us everlasting consolation and good hope through grace, 17. Comfort your hearts, and establish you in every word and good work. 1. Thess. 5. 23. NOw the very God of peace, sanctify you throughout: and I pray God that you a The mind or understanding. whole spirit and b The will and affection. soul and body may be kept blameless unto the coming of our Lord jesus Christ. A Song gathered out of the Psalms, containing the sobs and sighs of all repentant sinners. A preface to preparation of prayer. LOrd hear my prayer, hark the plaint that I do make to thee: Lord in thy native truth, and in thy justice answer me. Psal. 143.1. Psal. 61.1. Regard, O Lord, for I complain, and make my suit to thee: Let not my words return in vain, but give an ear to me. Behold, in wickedness my kind, and shape I did receive: 2 A confession of sin with sorrow of heart. And lo, my sinful mother eke, in sin did me conceive: And I with evils many one, am sore beset about: Psal. 51.5. Psal. 40.14. My sins increase, and so come on, I cannot spy them out. For why, in number they exceed the hairs upon my head: vers. 16. My heart doth faint for very fear, that I am almost dead. Thus in me in perplexity, is mine accumbered sprite: Psal. 143.4. And in me in my troubled heart, amazed and afflight. The wicked works that I have wrought, thou setst before thine eye: Psal. 90. 8. My secret faults, yea eke my thoughts, thy countenance doth espy. O Lord my God, if thou shalt weigh my sins, and them peruse: Psal. 130.3. What one shall then escape and say, I can myself excuse? In judgement with thy servant, Lord, oh enter not at all: Psal. 143.2. For justified in thy sight, not one that liveth shall. 3 Prayer for pardon of sins known and unknown. And for thy pity plentiful, O Lord, I thee entreat: To grant me pardon for my sin, for it is wondrous great. Psal. 25.10. O Lord, what earthly man doth know, the errors of this life? Then cleanse me from my secret sins, which are in me most rife. Psal. 19 12. And keep me, that presumptuous sins prevail not over me: vers. 13. And then I shall be innocent, and great offences flee. To thee, O Lord my God, lo I do stretch my craving hands: Psal. 143.6. My soul desireth after thee, as doth the thirsty lands. 4 Faith showing itself in desire of reconciliation with God. As handmaids watch their mistress hands, some grace for to achieve: Psal. 125.2. So I behold thee, Lord my God, till thou do me forgive. Lord turn thee to thy wont grace, my silly soul uptake: Psal. 6. O save me not for my deserts, but for thy mercy sake. My soul why dost thou faint and quail? so sore with pain oppressed: Psal. 42. With thoughts why dost thyself assail? so sore within my breast. 5 Faith fighteth with distrust, and I laboureth to overcome it. Trust in the Lord thy God alway, and thou the time shalt see: vers. 12. To give him thanks with laud and praise, for health restored to thee. For why? his anger but a space doth last, and slack again: Psal. 30.6. But in his favour and his grace, alway doth life remain. vers. 7. Though gripes of grief and pangs full sore, do lodge with thee all night: The Lord to joy shall thee restore, before the day be light. The Lord is kind and merciful, when sinners do him grieve: Psal. 103.8. The slowest to conceive a wrath, and readiest to forgive. And look what pity parents dear, unto their children bear: vers. 13. Like pity bears the Lord to such, as worship him in fear. The Lord that made me knows my shape, my mould and fashion just: vers. 14. How weak and frail my nature is, and how I am but dust. 6 ●rayer for regeneration and Gods holy spirit. O God create in me an heart, unspotted in thy sight: And eke within my bowels, Lord, renew a stable sprite. With thy free spirit confirm thou me, and I will teach therefore Psal. 51.10. vers. 12. Sinners thy ways, and wicked shall be turned to thy lore. 7 Prayer for obedience to God in our lives and calling. My soul is ravished with desire, and never is at rest: But seeks to know thy judgements high, and what may please thee best. Ps. 119.20. vers. 5. O would to God it might thee please, my ways so to address: That I might both in heart and voice, thy laws keep and confess. Psal. 20.11. In righteousness I do intend, my time and days to serve: Have mercy Lord and me defend, so that I do not swerver. 8 Prayer for life ●uerlasting. And with thy saving health, O Lord, vouchsafe to visit me: Psal. 106.5. That I the great felicity, of thine elect may see. vers. 6. And with thy people's joy I may, a joyful mind possess: And may with thine inheritance, a glorying heart express. 9 A conclusion with praising of God. The Lord the God of Israel, be blest for evermore: vers. 46. Let all the people say Amen, praise ye the Lord therefore. FINIS. A TREATISE TENDING UNTO A DECLARATION; WHETHER A MAN BE IN THE ESTATE OF DAMNATION, OR IN THE ESTATE OF GRACE.. and if he be in the first, how he may in time come out of it: if in the second, how he may discern it, and persever in the same to the end. Reviewed and corrected by the Author. The points that are handled be set down in the page following. 2. Pet. 1. vers. 10. Give all diligence to make your calling and election sure: for if ye do these things ye shall never fall. Printed for I. P. and I. L. 1600. The Contents of the book. How far a Reprobate may go in Christian Religion. The estate of a true Christian in this life: which also showeth how far the elect being called, go beyond all reprobates in Christianity. A Dialogue to the same purpose, gathered out of the savoury writings of Master tindal and Bradford. How a reprobate may perform all the religion of the Church of Rome. The conflicts between Satan and a Christian. How the word of God is to be applied aright unto the conscience. Consolations for the troubled consciences of weak Christians. A Declaration of certain spiritual Desertions. TO THE RIGHT WORSHIPFUL AND MY CHISTIAN FRIEND MASTER Valentine Knightly, Esquire, one of her majesties justices of peace in Northampton shire. SIr, I pray you consider with me an especial point of God's word, carefully to be weighed: it is this, a Mat. 25. 1,2,3,4,5,6,7,8,9,10,11,12. Luk. 13. 24. Many professors of Christ, in the day of grace, persuade themselves that they are in the estate of grace; and so the true Church esteemeth of them too: yet when the day of grace is past, they chose shall find themselves to be in the estate of damnation remediless. A caveat to all protestants, of what estate or condition soever. A doleful case, yet a most resolute truth, and the reason is plain. Men that live in the Church are greatly annoyed with a fearful security and deadness of heart; by which it comes to pass that they think it enough to make a common protestation of the faith, not once in all their life times, examining themselves whether they be in the estate of grace before the eternal God or not. b 2. Cor. 13. 5. Psal. 119.59 And indeed it is a grace peculiar to the man Elect to try himself whether he be in the estate of grace or not. The further opening of the truth of this point, as also the danger of it, I have enterprised in this treatise; which I am willing to bestow on you, both for the profession of the faith, which you make, as also for that Christian friendship, you have showed to me. Accept of it I pray you and use it for your edification. c Act. 20. 32. Thus I commend you to God, and to the word of his grace, that is able to build you up further and give you an inheritance among them which are sanctified. From Cambridge this 24. of November. 1589. Your Worships to command, William Perkins. To the Christian Reader. GOod Reader it is a thing to be considered, that a man may seem both unto himself and to the Church of God to be a true professor of the Gospel, and yet indeed be none. All professors that be of this sort, are excellently described, Luk. 8. vers. 13. in these words. And they which are upon the stony ground are they, which when they shall hear, receive the word with joy: but having no root, believe for a time, & in the time of temptation go away. Where are to be noted three things. First, their faith, in that they are said to believe for a season. Secondly the fruits of that faith, in that they are said to receive the word preached with joy. Thirdly, their unsoundness in that they are compared to stony ground, and in the time of temptation go away. Concerning their faith, whereas the spirit of God saith, that they do believe these things are to be considered. First, that they have the knowledge of the word of God. Secondly, that they both can and do g●ue assent unto the word of God, that it is most true. Thirdly, in more special manner they give assent unto the covenant of grace made in Christ, that it is most certain and sure: and they are persuaded in a general and confused manner, that God will verify the same covenant in the members of his Church. This is all their faith: which indeed proceedeth from the holy Ghost, but yet it is not sufficient to make them sound Professors. For albeit they do generally believe God's promises, yet herein they deceive themselves, that they never apply and appropriate the same promises to their own souls. An example of this faith we have, joh. 2.24. where it is said, that when our Saviour Christ came to jerusalem at the feast of Easter, many believed in his name, and yet he would not commit himself unto them, because he knew them all, and what was in them. To come to the second thing: those professors which are endued with thus much grace, as to believe in Christ in a confused manner, go yet further: for this their faith, though it be not sufficient to salvation yet it showeth itself by certain fruits which it bringeth forth: for as a tree or a branch of a tree that hath no deep rooting, but either is covered with a few moules, or else lieth in the water, at the season of the year bringeth forth leaves and blossoms, and some fruit too, and that for one or two, or more years: so one that is an hearer of the word, may receive the word: and the word as seed, by this general faith may be somewhat rooted in his heart and settled for a season, and may bring forth some fruits in his life peradventure very fair in his own and other men's eyes: yet indeed neither sound, nor lasting, nor substantial. What these fruits are, it may be gathered forth of these words, where it is said, that they receive the word with joy, when they hear it: for here may be gathered. First, that they do willingly subject themselves to the ministery of the word. Secondly, that they are as forward as any, and as joyful in frequenting sermons. Thirdly, that they reverence the Ministers whom they so joyfully hear. Lastly, they condemn them of impiety, which will not be hearers, or be negligent hearers of the word. Now, of these and such like fruits, this may be added: though they are not sound, yet they are void of that gross kind of hypocrisy. For the minds of those Professors are in part enlightened, and their hearts are endued with such a faith, Mark, that there is a true faith, wrought by the holy Ghost, very like saving faith, yet not saving faith. as may bring forth these fruits for a time: and therefore herein they dissemble not that faith which they have not: but rather show that which they have. Add hereunto, that a man being in this estate, may deceive himself; and the most godly in the world, which have the greatest gifts of discerning, how they and their brethren stand before the Lord: like as the figtree with green leaves deceived our Saviour Christ as he was man: for when in his hunger he came unto it to have had some fruit he found none. If this be so, it may be then required, how these unsound professors differ from true professors. I answer, in this they differ, that they have not sound hearts to cleave unto Christ jesus for ever. Which appeareth in that they are compared to stony ground. Now, stony grounds mingled with some earth are commonly hot, and therefore have as it were some alacrity and hastiness in them, and the corn as soon as it is cast into this ground, it sprouteth out very speedily, but yet the stones will not suffer the corn to be rooted deeply beneath, and therefore when summer cometh the blade of the corn withereth with roots and all. So it is with these professors: they have in their hearts some good motions of the holy Ghost, to that which is good: they have a kind of zeal to God's word, they have a liking to good things, and they are as forwards as any other for a time, and they do believe. But these good motions and graces are not lasting, but like the flame and flashing of straw and stubble: neither are they sufficient to salvation. With the true professors it is far otherwise: for they have upright and honest hearts before the Lord, Luk. 8. 15. And they have faith which worketh by love. Gal. 5.6. And that Christian man which loveth God, whatsoever shall befall, yea though it were a thousand deaths, yet his heart can never be severed from the Lord and from his Saviour Christ: as the spouse speaketh unto Christ of her own love, Cant. 8.6. Set me as a seal on thy heart, as a signet upon thy arm: for love is as strong as death: jealousy is as cruel as the grave; the coals thereof are fiery coals and a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would greatly contemn it. Wherefore (good Reader) seeing there is such a similitude and affinity between the temporary professor of the Gospel, and the true professor of the same: it is the duty of every Christian to try and examine himself whether he be in the faith or not. 2. Cor. 13.5. And whereas it is an hard thing for a man to search out his own heart, we are to pray unto God that he would give us his spirit to discern between that which is good and evil in us. Now when a man hath found out the estate of his heart by searching it, he is further to observe and keep it with all diligence. Prou. 4. 23. that when the hour of death, or the day of trial shall come, he may stand sure and not be deceived of his hope. And for this purpose I have described the most of these small treatises which follow, to minister unto thee some help in this examining and observing of thine own heart. Read them and accept of them, and by the blessing of God they shall not be unprofitable unto thee. And if they shall any whit help thee, help me also with thy prayer. 1595. FINIS. CERTAIN PROPOSITIONS DECLARING HOW far A MAN MAY go in the profession of the Gospel, and yet be a wicked man or a Reprobate. I. A Reprobate hath in his mind a certain a Ro. 1. 21. Psal. 19 1.3 knowledge of God, of common equity among men, of the difference of good from bad: and this is partly from nature, partly from the contemplation of God's creatures, in which the wisdom, the power, the love, the mercy, the majesty of God is perceived. II. This knowledge is only general and imperfect, much like the ruins of a Prince's palace: it is not sufficient to direct him in doing of a good work. For example, he knoweth that there is a God, and that this God must be worshipped: come to particulars, who God is? what a one he is? how he must be worshipped? Here his knowledge faileth him, and he is altogether uncertain what to do to please God. III. By reason of this knowledge, the Reprobate doth give consent, and in his heart subscribeth to the equity of God's law; as may appear by the saying of Medea: Video meliora probóque; deteriora sequor. That is, I know what is best to be done, and like it; yet I do the worst. This approbation in the Reprobate cometh from constraint; and is joined with a disliking of the law: in the elect being called, the b Ro. 7. 15. approbation of the law, proceedeth from a willing and ready mind, and is joined with love and liking. IV. And by reason of this light of nature, a mere natural man, and a reprobate may be subject to some temptations: for example, he may be tempted of the devil, and of his own corrupt flesh, to believe that there is no God at all. As Ovid saith of himself, Eleg. 3. Solicitor nullos esse putare deos: I am often tempted to think there is no God. V. The reprobate for all this knowledge, in his heart may be an Atheist, as David saith: c Psal. 14.1. Rom. 3.10. 11. The fool hath said in his heart there is no God. And a man may now a days find houses and towns full of such fools: Nay, this glimmering light of nature, except it be preserved with good bringing up, with diligent instruction, and with good company, it will be so darkened, that a man shall know very little, and lead a life like a very beast: as experience telleth, and David knew very well: who saith, d Psal. 49. 20. Man is in honour, and understandeth not; he is like to beasts that perish. VI Wherefore, this knowledge which the reprobate receiveth from nature, and from the creatures, albeit it is not sufficient to make him do that which shall please God: yet before God's judgement seat, e Act. 14.17. Rom. 1. 21. it cutteth off all excuse, which he might allege, why he should not be condemned. VII. f Heb. 6.4. 2. Pet. 2. 23. Beside this natural knowledge, the reprobate may be made partaker of the preaching of the word, & be illuminated by the holy ghost, and so may come to the knowledge of the revealed will of God in his word. VIII. Thus when they hear the preaching of the word, god proffereth salvation to them, and calleth them, g Mat. 22. 14. Luk. 13. 14. Prou. 1.24. joh. 9.41. Luk. 14.6. yet this calling is not so effectual in them as it is in the elect children of God. For the reprobate when he is called, he liketh himself in his own blindness, and therefore neither will he; and if he would, yet could he not answer, and be obedient to the calling of God. The elect being called, with speed he answereth, and cometh to the Lord, and his heart being ready, giveth a strong and loud echo to the voice of the Lord. This echo we see in David's heart: h Psal. 27.8. When (saith he) thou saidst, Seek ye my face: mine heart answered unto thee; O Lord, I will seek thy face. And god himself speaketh the same of his children. Zach. 13.9, They shall call on my name, and I will hear them: I will say, it is my people (now mark the echo) and they shall say, the Lord is my God. IX. After that he hath an understanding of God's word, i Heb. 10.26 Act. 1.16.17. he may acknowledge the truth of it, and confess it: and if need require, be a defender of it: As judas was, and julian the Apostata. X. The reprobate may have a feeling of his sins, and so acknowledge them, and the punishment due unto them: k 1. Sam. 29. 21. as Saul did; who said, I have sinned: come again my son David: for I will do thee no harm, because my soul was precious in thine eyes this day: Behold I have done foolishly, and have erred exceedingly. Thus did Cain, l Gen. 4.13. when he said; My punishment is greater than I can bear. m Eus. lib. 8. cap. 17.18. Galerius Maximinus, a vile persecutor of Christians, had his bowels rotting within him: so that an infinite number of worms continually crawled forth of his body, and such a poisoning stink came from him, that no man could abide him: being thus plagued with the hand of God, he began to perceive his wickedness in persecuting Christians, and he confessed his sins to the true God: and assembling the chief rulers about him, he commanded that all within his dominions should cease to trouble Christians, and in all haste he made a law for the peace and liberty, and the public meetings of Christians. XI. The reprobate hath oftentimes fear and terror of conscience: but this is only, because he considereth the wrath and vengeance of God, which is most terrible. When Paul preached before Foelix, and by the majesty of God's spirit, did (as it were) thunder from heaven against his sinnest doubtless he made his heart to ache, and every joint of him to tremble. n Socrat. l. ●. c. 11. Ecebolius a Philosopher of Constantinople, in the days of Constantius, professed Christian religion, & went beyond all other in zeal for the same religion: yet afterward under julian, he fell from that religion unto Gentilism. But after julians' death making means to be received into the Church again, overwhelmed with the horror of his own conscience for his wicked revolting, he cast himself down on the ground before the doors of the church crying aloud, Calcate me salem insipidum: Trample on me unsavoury salt. And the devil believeth the word of God and at his own damnation he trembleth. These servile fears, though they harden the heart of the reprobate, as heat doth the iron, after it hath been in the furnace: yet these fears in the children of God o Act. 2. 37. Rom. 8. 15. are very good preparations, to make them fit to receive grace: like as we see the needle which soweth not the cloth, yet it maketh a passage and entrance for the thread, which serveth for this use, to sow cloth together. XII. A reprobate before he commit a sin, is often vexed within himself, & feareth to commit it: not because he hateth and disliketh the sin for itself, but because he cannot abide the punishment due unto the sin. p Mar. 6.20 26. When the daughter of Herodias danced before Herod, and pleased him: that he might do her a pleasure, he bade her ask what she would: she asked john Baptists head in a platter: Herod did grant her request, but yet he had a grudging in heart, & he was sore grieved at it. q Mat. 27. 19.24. In like manner, Pilate was very much troubled inwardly before he condemned our Saviour Christ. XIII. After he hath committed a sin, he r Mar. 27.3. Heb. 12.17. sorroweth and repenteth: yet this repentance hath two wants in it. First, he doth not detest his sin, and his former conversation when he repenteth: he doth bewail the loss of many things which he once enjoyed: he crieth out through very anguish, & through the perplexities which God in his judgement layeth on him: yet for his life, he is not able to leave his filthy sin: & if he might be delivered, he would sin as before: s Gen. 27.38 & 27.41. & 28.9. Esau wept before his father with great yelling and crying, but after he was gone from his father's presence he hated his brother, who had got his blessing, and in contempt of his father, chose him a wife against his liking. Pharaoh, as oft as the Lord laid any calamity on him, t Exod. 8.8. he evermore desired to be delivered from it, yet afterward always he returned to his old by as again. Foelix trembled before Paul: for all that, he could not leave his covetousness, but even then he sought for a bribe. Secondly, the reprobate● when he repenteth, he cannot come unto God, & seek unto him: he hath no power, no not so much as once to desire to give one little sob for the remission of his sins: if he would give all the world he cannot so much as give one rap at god's mercy gate, that he may open to him. Mat. 7.7. He is very like a man upon a rack, who crieth & roareth out for very pain, yet cannot desire his tormentor to ease him of his pain. u Gen. 3.4. 1. Sam. 31.4. Mat. 27.5. Cain would have been void of his trembling, but he could not ask pardon of his sin from his heart: neither could Saul, or judas, or now can the devil. XIV. The reprobate may humble himself for some sins which he hath committed, and may declare this by fasting and tears. When Eliah reproved Ahab for his Idolatry, and threatened him from the Lord, it is said, that when he had heard these words, x 1. Reg. 21. 27.29. he rend his clothes, and put sackcloth upon him, and fasted, and went softly in token of mourning: and this humiliation stayed God's wrath for a time. XV. He may confess his sins, even his particular sins before men: but this is only then, when his soul is tormented for them, and can find no ease. For than he sticketh not to utter his secret filthiness to the hearing of all men; & to the open shaming of himself. When God smote all that was in the fields of Egypt with hail, than Pharaoh sent, and called for Moses and Aaron, and said unto them, y Exod. 9.27 Num. 22.44 I have now sinned, the Lord is righteous, but I and my people are wicked: pray ye unto the Lord (for it is enough) that there be no more mighty thunders, etc. So judas, when he saw that Christ was condemned, and felt an hell in his conscience, broke out, and said, I have sinned in betraying the innocent blood. And the experience of these days giveth fearful examples for the proof of this point. XVI. He hath often a desire to be like the children of God in happiness, and to be saved: not because he hath any love to the kingdom of God, but because he is afraid of hell. As Balaam overpressed with the fear of God's judgement, prayed thus: z Num. 2●● 10. Oh that my soul might die the death of the righteous, and that my last end might be like his. XVII. The wicked in their distress may pray to God, and God may hear their prayers, and grant them their request, a Num. 18. 18. as the Israelites wickedly murmuring against God, desired flesh in the wilderness: God heard their cry, and reigned Quails among them. But god heareth the wicked after one sort, & them that fear him after another: them that fear him, he granteth their requests of love and mercy: to the other of indignation and anger. b Numb. 11. 33. Psal. 78. 31. As may appear in the Israelites, who when they were in eating of their Quails, and the meat was within their teeth, God in his anger struck them with a sore plague. And (which is more strange than this) God hath performed that which he hath promised to the unbelievers, though they refused to ask it at his hands, even then when they were particularly commanded: c Esa. 7. ●1. of this thing we have a worthy example in King Achas, who utterly refused to have a sign of his deliverance, and the confusion of his enemies, when God offered it to him, and yet the Lord delivered him. XVIII. The reprobate may go further in the profession of religion's and may seem for a time to be planted in the Church: for he doth believe the promises of God made in Christ jesus, yet so that he cannot apply them to himself. In this thing the elect and the reprobate differ. The reprobate d Luk. 8. 13● generally in a confused manner believeth that Christ is a Saviour of some men: & he neither can nor desireth to come to the particular applying of Christ. The elect believeth, that Christ is a Saviour of him particularly. The reprobates faith may perish in this life, but the faith of the elect cannot. The reprobate may be persuaded of the mercy and goodness of God towards him for the present time in the which he feeleth it: the elect is not only persuaded of the mercies he presently enjoyeth, but also he is persuaded of his eternal election before the foundation of the world, and of his everlasting life, which yet he doth not enjoy: Yea e job. 3. 15. if God would confound him, and he saw nothing but present death, and hell fire: yet such is his nature that still he would believe; for faith and hope are not grounded upon sense and feeling; but are the evidence of those things which were never yet seen or felt. The life of the faithful is hid in Christ, as the sap in the root of the tree: their life is not in sense & feeling, but in hoping and believing: which oftentimes are contrary to man's sense and feeling. XIX. After that he hath received a general, and a temporary faith in Gods heavenly word, & his most merciful promises of everlasting life contained therein, by the power of the spirit of God, f Heb. 6.4. Mat. 13.20. he cometh to have a taste in his heart of the sweetness of God's mercies, and a rejoicing in consideration of the election, adoption, justification, and sanctification of God's children. But what is this taste? I express it thus, after the meaning of God's word. Suppose a banquet prepared, in which are many sweet, and pleasant, and dainty meats. At this banquet, such as are the bidden guests, they must be set down, they see the meats, they taste them, they chaw them in their mouths, they digest them, they are nourished, fed, and strengthened by them: they which are not bidden to this feast, may see the meats, handle them, and taste of them, to feel how good they are● but they must not eat and feed of them. The first resemble the elect, which truly eat, digest, & are nourished by Christ unto everlasting life, because they have great abundance of the vital heat of God's holy spirit in them, and do feel sensibly his grace & virtue in them, to strengthen them & guide them. The second sort truly resemble the reprobates; which never in truth enjoy Christ, or any of his benefits appertaining to salvation: but only see them, and have in their hearts a vanishing, but no certain or sound feeling of them; so that they may be changed, and strengthened, and guided thereby. To use another similitude. The reprobates have no more feeling, and enjoying of Christ and his benefits, than those men have of the sun, which see only a glimmering of his light at the dawning of the day, before it riseth. g 2. Pet. 1.14 1. joh. 2.8. Luk. 1.27. Esa. 60. 1,2. chose, the elect, they have the day-star, even the Sun of righteousness, jesus Christ, rising in their hearts; the day spring from an high doth visit them, the glory of God doth rise upon them: they have their eyes anointed with the ointment of the Spirit, which is the true eye salve, and do plainly behold the son of righteousness; they enjoy his presence, they effectually feel his comfortable heat to quicken and revive them. XX. From this sense and taste of God's grace proceed many fruits: as first, generally, he may do outwardly all things which true Christians do, and he may lead such a life here in this world, that although he cannot attain to salvation, yet his pains in hell shall be less: which appeareth, in that our Saviour Christ saith, h Matth. 11. 20,21,22, 23. it shall be easier for Tyrus and Sydon, for Sodom and Gomor●ha, then for Capernaum, and other cities unto which he came, in the day of judgement. XXI. Also the reprobate may have a love of God: but this love can be no sincere love, for it is only because God bestoweth benefits and prosperity upon him: as appeareth in Saul, i 1. Sam. 10. ●. who loved God for his advancement to the kingdom: & here is a difference between the Elect and reprobate: the Elect love God, as children their fathers: but reprobates, as hirelings their masters, whom they affect not so much for themselves, as for their wages. XXII. Also a reprobate hath often a rejoicing in doing those things which appertain to the service of God, as preaching and prayer. k Mar. 6.20 Herod heard john Baptist preach gladly: l mat. 13.20. and the second kind of naughty ground receiveth the word preached with joy. XXIII. A Reprobate often desireth them, whom he thinketh to be the children of God, to pray for him. m Exo. 9.27. As Pharaoh desired Aaron and Moses to pray to God for him. n Act. 8. 24. So did Simon Magus desire Peter to pray that none of the things which he had spoken against him, should come to pass. But yet they cannot pray themselves, o Rom. 8. 16,26. because they want the spirit of Christ. XXIIII. He may show liking to God's Ministers, he may reverence them, and fear to displease them. p Act. 8.13. Thus did Simon Magus, who at Philip's preaching believed, wondered at his miracles, & kept company with him. And Herod is said to fear john, knowing that he was a just man and holy: also he gave reverence to him. Antonius the Emperor, called Pius, though he was no Christian, r Eus. lib. 4. yet in a general parliament held at Ephesus, he made an act in the behalf of Christians: that if any man should trouble or accuse a Christian, for being a Christian; the party accused should go free though he were found to be a Christian, and the accuser should be punished. s Plin. lib. 10. ●pist. 97. And Plinius secundus, governor of Spain under Trajanus the Emperor, when he saw an innumerable company of Christians to be executed; being moved with compassion, he wrote in their behalf, being no Christian, unto Trajanus to spare them that could be charged with no crime: and his letter is yet extant. XXV. He may be zealous in the religion which he professeth, and fall from that profession, as the Galatians did, t Gal. 4. 16. who, after that they had received Paul as an Angel, and would have plucked out their eyes to have done him good: yet they fell from the doctrine which he had taught them to justification by the works of the Law, which flat overthroweth justification by faith alone. u 2. King. 10. 16. The same appeareth in jehu, who was very zealous for God's cause, & for the defacing of idolatry, and thereupon God blessed him in his children: yet nevertheless he was a wicked man, x & 30. 31. and followed the vile sins of jeroboam his father. XXVI. y 2. Pet. 2. ●0. Hos. 6.4. 1. Sam. 9.21 After that he hath sinned, he doth in many things in which he is faulty, amend and reform his life, and doth profess great holiness outwardly. Herod, he did many things which john Baptist in preaching moved him unto: Saul, when he was to be chosen king, professed great humility. They may repress their vices and corruptions, and so moderate themselves that they break not out z Hest. 5. 9● 10. as did Haman; of whom it is written: that when he was full of indignation against Mordecai, yet he refrain himself. And herein the Elect and the Reprobate differ: for a 1. Thess. 5. 32. the elect are somewhat reform in every one of their sins. But the reprobate, though he be amend in many faults: yet someone fault or other, he cannot abide to have it reform; and by that, in a vile manner the devil wholly possesseth him. As Herod, who did many things, yet would not leave his brother's wife. And no doubt, in judas most of his sins in appearance were mortified: and yet by covetousness the devil possessed him, and held him fast chained in bondage under him. For one sin is sufficient to him, that by it he may bring a man to damnation. Secondly, in infidels living honestly, the spirit of God bridleth the force of sin, & the corrupt nature that it break not out, as it doth in many other. But in Christians that are indeed godly, the same spirit not only represseth the corruption of nature outwardly; but also mortifieth it within at the root, & regenerateth the whole man into a new creature. Thus then neither the faithful nor infidels do effect any thing that is laudable but by the spirit of god: the faithful by the spirit of regeneration: infidels by the same spirit, only suppressing the outward act of sin. XXVII. Beside this, he may have the gift of working miracles, of casting forth devils, of healing, and such like: a Mat. 7.22 Mar. 9 38. and this power of doing strange miracles, shall be used as an excuse of some of the reprobates in the day of judgement. XXVIII. Oftentimes, unto him is given the gifts of the holy Ghost, to discharge the most weighty calling that can be in any common wealth. And this is meant, when God is said, b 1. Sam. 10. 9 to give Saul an other heart; that is, such virtues as were meet for a King. XXIX. A reprobate may have the word of God much in his mouth, and also may be a preacher of the word: c Mat. 7.22. for so prophesying in Christ's name, shall be used as an excuse of reprobates: and we know that among the twelve Apostles, d Act. 1. 16. 17. Collos. 4. 2. Tim. 4.10 judas was a reprobate. And this may be well perceived in the resemblance of tasting which the author to the Hebrews useth. We know, that cooks commonly which are occupied in preparing of banquets, have as much feeling and seeing of the meat, as any other: and yet there is none that eateth less of it then they: for their stomachs are cloyed with the smell and taste of it: so, in like manner it may come to pass, that the minister which dresseth & provideth the spiritual food, may eat the least of it himself; and so, labouring to save others, he may be a reprobate. And it is thought, that some of them which built the Ark, were not saved in the Ark, but perished in the flood. XXX. When as a reprobate professeth thus much of the Gospel, though in deed he be a goat, yet he is taken for one of God's sheep: he is kept in the same pastures, and is folded in the same fold with them. c joh. ●. 23. 24.25. He is counted a Christian of the children of God, and so he taketh himself to be; no doubt because through the dullness of his heart, he cannot try and examine himself, & therefore truly cannot discern of his estate, whether he be in Christ or not: and it may be thought, that Satan is ready with some false persuasion to deceive him. For this is his property, that upon whom God threateneth death, there Satan is bold to pronounce life and salvation: as on the contrary, to those, to whom God pronounceth love and mercy, to those (I say) he threateneth displeasure and damnation: such malice hath he against God's children. XXXI. And hereby it cometh to pass, that an * The elect may be of the Catholic Church and not of the visible, and the reprobate may ●e of the visible and not of the Catholic. hypocrite may be in the visible Church, and obey it in the word and discipline, & so be taken for a true member of Christ: when as a man indeed regenerate may be excommunicate, and end his life before he be received again: for this is the end of excommunication, a 1. Cor. 5.5. that the flesh, that is, the part unregenerate, may be destroyed: and the spirit, that is, the part regenerate, may be kept alive in the day of the Lord. Now the man in whom is spirit and flesh, b Rom. 8.9, 11. must needs be the child of God, because this argueth that he hath the sanctifying spirit of Christ. Again, Paul when he biddeth the Corinthians to comfort the incestuous man, c 2. Cor. 2.7, 11. lest through the sleight of Satan he should be overwhelmed of over much heaviness, giveth men to understand, that he might have ended his life in great extremity of sorrow, before he had been visibly received into the Church again. XXXII. Though God will never adopt any reprobate: yet by the adoption of the elect they may receive profit. For they find the blessing of God to be on them by reason that they dwell together, & have society with the children of d Gen. 7.1. Gen. 19.21. and 18.32 and 39 3. God. For Noah's sake every one in his family is saved in the flood. For lots cause the men of Zoar are preserved from the fire. And God would have spared Sodom, if there had been but ten good men in it. For Rahabs' cause, her family and kindred are at liberty in jericho. When joseph was in Putiphars' house, all things prospered well. e Sam. 7. 13 For samuel's cause the Israelites were delivered from the Philistims: f Act. 27,24. And for Paul's cause they which were with him in the ship were preserved. And again, a reprobate by means of the faith of either of his parents may be within God's covenant, and so may be made partaker of Baptism, one of the seals of the covenant. For so God made his covenant with Abraham, g Gen. 17. 7. 10. that he would be not only his God, but also the God of his seed after him: h Gal. 3.8. which Paul expoundeth not of a few, but of all nations. Also he saith manifestly that those children, either of whose parents are believers, i 1. Cor. 7.14. Rom. 11.16. are holy: which holiness is not inherent in their persons, but only outward: and it is a spiritual prerogative granted them of God, in that he vouchsafeth them to be in his covenant: whereby they are distinguished from the wicked and profane men of the world. XXXIII. Besides this, reprobates have some prerogatives of God: k Rom. 9.22. and 2.4,5. Gen. 6.3. as that lie is patient towards them: that before he will destroy them, he useth many means to win them, that they commonly spend all the days of their lives in prosperity: insomuch, that it is said of them in the Psalm: l Ps. 13. 12. that they go in continual prosperity unto their death, and pine not away as the children of God do. m 2. Pet. 2. 22. 1. Tim. 1.4. 2. Thes. 2. 6. Esa. 6.10. But after a certain time God in his just judgement hardeneth their hearts, blindeth the eyes of their minds, he maketh their heads giddy with a spiritual drunkenness, & by the strength of their inward lusts, as also by the effectual operation of Satan, they fall to open infidelity, & contempt of God's word, and so run headlong to their own damnation, and perish finally. And in this they are like to hawks, which so long as they live are carried on the hands of noble men: but when they are dead, they are cast on the dunghill. n Theod. lib. 3. Hist. cap. ●5. I●cob, Berg. chron. julian the Apostata was first a man learned and eloquent, and professed the religion of Christ; but afterward, he fell and wrote a book against the religion of Christ, answered by Cyril: & on a time, in a battle against the Persians, was thrust into the bowels with a dart, no man then knew how, which dart he pulled out with his own hand, & presently blood followed, which as it gushed out, he took it in his hand, and flung it into the air, saying, Vicisti Galil●e, vicisti. O thou Galilean (meaning Christ) thou art the conqueror: thou art the conqueror: thus he ended his days in blaspheming Christ whom he had professed. The reason of this apostasy is evident. o Mat. 13. 28. Seed, that is not deeply rooted in the earth, at the beginning of the year, springeth up; it is green, and bringeth forth leaves & flowers, and (it may be) some kind of fruit too: when the heat of summer cometh, it parcheth the earth, and the corn wanting deep rooting, and therefore wanting moisture, withereth away. God's word is like seed; which that it may bring forth fruit unto everlasting life, it must be first received of the ground: secondly, it must be rooted: the receiving of it, is when the mind understandeth it, and remembreth it: he rooting of it, is when being believed, it pierceth to the heart, and taketh hold of the affections. This rooting is of two sorts: the first is, when the word rooteth, but not deep enough, as when the word is received into the mind, and into the heart, by the joy of the heart, but not with the residue of the affections. The second, is a deep and lively rooting of the word, when the word is received into the mind and into the heart by the will and all the affections of the heart. The first kind of rooting of the word, befalleth to a reprobate, who understandeth and rejoiceth in the promises of salvation, yet he doth not put any confidence in them: he can not rest in them, he doth not rejoice that his name is written in the book of life, he doth not work out his salvation with fear and trembling. In a word, his heart is in pa●t softened to rejoice at the preaching of the word of God: p Act. 15.16 Ps. 119. 32. yet his heart is not opened as Lydias was; nor enlarged (as David saith) to embrace the truth: but the Elect, he receiveth the word, not only into his mind, lest it should be only an imagination, but also it is deeply rooted in his heart. For, 1 In sure confidence he resteth himself on God's promise. Rom. 8.38. Heb. 10.22. 2 He hopeth and longeth to see the accomplishment of it. 1. Thess. 1.10. 3 He heartily loveth God, for making such a promise to him in Christ. 1. joh. 4.10. 4 He rejoiceth in it, and therefore doth meditate on it continually. Luk. 10.20. Rom. 5.2. 5 He hateth all doctrines which are against it. 6 He is grieved when he doth any thing that may hinder the accomplishment of it. Math. 26.75. 7 He useth the means to come to salvation, but with fear and trembling. Phil. 2.12. 8 He burneth with zeal of the spirit, etc. And so the rest of the affections are exercised about the promises of God in Christ, and by this means, is the deep rooting of the word in the heart. Thus it cometh to pass, that the Reprobate falleth away from faith in the day of trial and temptation, but the Elect cannot be changed. XXXIIII. Thus it appeareth, how far a reprobate may proceed in religion: the consideration of this point I direct unto two sorts of men. Carnal gospelers, and Papists. Carnal gospelers are such among us, as know the word, but obey it not; or such, as bearing a profession neither know it, nor obey it. And the best of these come short of reprobates in two points. 1. In faith, they come short of the devil most of them. The devil believeth and trembleth: but they chose living in their sins, believe and hope. How comes this to pass? The devil knoweth the Gospel, and the points of it: and withal he believeth the terrible threatenings of the law, and therefore trembleth. Drowsy Protestants believe the Gospel as the devil doth; though he conceives the points of it better than they do: as for the law and the threatenings thereof, they do not believe them: and that makes them even when they live in their sins to hope and presume of mercy. Therefore the devil believes more of God's word than they do. Secondly, they come short of wicked men in outward obedience. The young man not yet converted to Christ, when he was bidden to keep the commandments of the second Table, answered, Mar. 10. 20,21. that he had kept them from his youth: and therefore our Saviour Christ looked upon him, and loved him: although this external obedience was not sufficient: for Christ telleth him that one thing is wanting unto him. And in another place he saith, except your righteousness exceed the righteousness of the Scribes and pharisees, you cannot enter into the kingdom of heaven. Now the careless gospeler is far from performing this; in so much that commonly he makes an open practice of sin one way or other. The causes of their carelessness are, first a persuasion that a man may repent when he will: because the Scripture saith, At what time soever a sinner doth repent him of his sin from the bottom of his heart, God will put all their wickedness out of his remembrance. But indeed late repentance is seldom true repentance; and it may be justly feared, lest that repentance, which men when they are dying frame to themselves, die also with them. Secondly, they flatter themselves, imagining that the best man that is, hath seven falls every day into gross sins: whereas the place which they abuse out of the Proverbs, The righteous man falleth seven times in a day and riseth again: Prou. 24. 1●. it is rather to be understood of falls into affliction, then falls into actual sins. Thirdly, they deceive themselves, most falsely thinking, small sins, or hidden sins to be no sins: and grossest sins in which they live and lie most dangerously, to be but sins of infirmity. XXXV. By this which hath been said, the professors of Christian religion are admonished of two things. First, q Phil. 2.12. 1. Pet. 2. 17. Rom. 11.20. that they use most painful diligence in working their salvation, in attaining to faith, in dying to sin, in living to newness of life: and that their hearts be never at rest, till such time as they go beyond all reprobates in the profession of Christ jesus. Seest thou how far a reprobate may go? press on to the strait gate with main and might, with all violence lay hold on the kingdom of heaven Slial. Herod fear and reverence john Baptist, and hear him gladly? and wilt thou neglect the Ministers, and the preaching of the word? shall Pharaoh confess his sin, nay shall Satan believe and tremble? And wilt not thou bewail and lament thy sins, and thy wicked conversation? It behoveth thee to fear and take heed, least wicked men, and the devil himself rise in judgement and condemn thee. For if thou shalt come short of the duties of a reprobate, and do not go beyond him in the profession of the Gospel, sure it is, thou must look for the reward of a reprobate. The second thing is, that the professor of the Gospel, r 1. Cor. 11. 31. Psal. 16.12. and 119.59. diligently try and examine himself, whether he is in the state of damnation, or in the state of grace: whether he yet bear the yoke of Satan, or is the adopted child of God. Thou wilt say, this need not, thou professest the Gospel, and art taken for a Christian: yet mark and consider, that this often befalleth reprobates to be esteemed Christians: and they are often so like them, that none s Matth. 25.32,33. but Christ can discern the sheep from the goats, true Christians from apparent Christians. Wherefore it behoveth all men that show themselves to be Christians, to lay aside all pride, and all self-love, and with singleness of heart to put themselves into the balance of God's word, and to make just trial, whether in them, repentance, faith, mortification, sanctification, etc. give weight answerable to their outward profession: which if they do, let them praise God: if not, let them with all speed use the means that they may be borne anew to the lord, and may be inwardly guided by his holy spirit, to give obedience to his will, least in the day of God's trial, they start aside from him like a broken bow, and fall again to their first uncleanness. XXXVI. To come to the second sort of men and to conclude; let the most zealous Papist that is, ●●●ue●tto them of the religion of the Church of Rome. try himself and his whole estate with a single heart as in the presence of God's majesty, and he shall find that by his whole religion and profession he doth come short of a reprobate, or at the least not go beyond him in these points before named. The Lord open their eyes that they may see it. Amen. THE ESTATE OF A CHRISTIAN MAN IN this life, which also showeth how far the Elect may go beyond the Reprobate in Christianity, and that by many degrees. I 〈◊〉 THe a Eph. 1.4,5, 6,7. Elect are they whom God of the good pleasure of his will hath decreed in himself to choose to eternal life, for the praise of the glory of his grace. For this cause the Elect only are said to have their names written in b Apoc. 20. 12. the book of life. TWO Vocation. Whom God electeth, them he calleth in the time appointed for the same purpose. This calling of the Elect is nothing else but a c 2. Thess. 2. 13,14. singling and a severing of them out of this vile world, and the customs thereof, to be d Eph. 2. 19 citizens of the kingdom of glory after this life. And the time of their calling is termed in Scriptures, g 2. Cor. 6.2. Luk. 19.42. the day of visitation, the day of salvation, the time of grace. III. This h Col. 2.7. joh. 15.19. severing and choosing of the elect out of the world, is then performed, when God by his holy spirit endueth them with true saving faith: a wonderful gift peculiar to the elect. For the better knowing of it, there is to be considered: First, what faith is: Secondly, how God doth work it in the hearts of the elect: Thirdly, what degrees there be of faith: Fourthly, what are the fruits and benefits of faith. FOUR Faith is a wonderful grace of God, by which the elect do apprehend and apply Christ and all his benefits unto themselves particularly. What faith i●. Here first it is to be considered, that the very nature of faith standeth in a certain power of apprehending and applying Christ. This is declared by Paul when he saith, i Col. 2.12. Ye are buried with him through baptism, by whom ye are also risen again with him by the faith of the power of God, who raised him from the dead. Where it appeareth that faith is made a means to communicate Christ himself, his death and burial, and so all other benefits to the believer. Again to believe in Christ, and to k joh. 1. 12. Rom. 5. 17. receive or to lay hold on Christ, are put one for another by Saint john: which declareth that there is a special applying of Christ; even as we see, when a man hath any thing given him, he reacheth out his hand and pulleth it to himself, and so makes it his own. Moreover, faith is called l Gal. 3. 27. the putting on of Christ: which cannot be unless Christ's righteousness be specially applied to the heart, as the garment to the back, when it is put on. Lastly, this may appear, in that faith is called m joh. 6.36. the eating and drinking of Christ: for there is no eating of meat that nourisheth, but first it must be tasted, and chewed in the mouth, than it must be conveyed into the stomach, & there digested: lastly, it must be applied to the parts of the body that are to be nourished. And Paul prayeth for the Eph●sians: that Christ n Eph. 3.17. may dwell in their hearts by faith: which plainly importeth, this apprehending and applying of Christ. I add further, that faith is a wonderful grace of God, which may appear: first, in that Paul calleth it o Col. 2. 12. the faith of God's power, because the power of God is especially seen in the begetting of faith. Secondly, experience showeth it to be a wonderful gift of God: when a man neither seeth, nor feeleth his sins, then to say he believeth in God's mercy, it is an easy matter; but when a man shall feel his heart pressed down with the weight of his sins, and the anger of God for them; then to apply Gods free mercy to his own soul, it is a most hard matter: for than it is the property of the cursed nature of man, to blaspheme God, and to despair of mercy. judas who (no doubt) often preached mercy and redemption by Christ in the security of his heart: when God's hand was upon him, and the Lord made him see the vileness of his treachery; he could not comfort himself in Christ, if one would have given him ten thousand worlds, but in an hellish horror of conscience hanged himself desperately; which showeth what a wonderful hard thing it is at the same instant when a man is touched for his sins, then to apply God's mercy to himself. Yet a true Christian by the power of faith can do this, as it may appear in David, o Psal. 77. 2. 3. In the day of my trouble (saith he) I sought the Lord: my sore ran and ceased not in the night: my soul refused comfort: I did think upon God and was troubled: I prayed and my spirit was full of anguish: and he addeth the word Sebah, a note (very likely) of some wonderful thing. p Psal. 103.1 Again, he being almost in the gulfs of hell, even than cried to the Lord for help. job saith, q job. 13.15. If God should destroy him, yet he would for all that believe in him still. Undoubtedly, strange is the band of faith knitting Christ & his members together, which the anguish of spirit cannot, and the strokes of God's hand do not unloose. V. This apprehending of Christ is not done by any corporal touching of him, but spiritually by assurance, which is, when the elect are persuaded in their hearts by the holy ghost, of the forgiveuesse of their own sins, and of gods infinite mercy towards them in jesus Christ. According to that of r 1. Cor. 2.12 Paul. Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things which are given us of God. The things which the spirit of God maketh known to the faithful particularly, are their justification, adoption, sanctification, eternal life: and thus when any are persuaded of these things concerning themselves, they do in their hearts distinctly apply and appropriate Christ and his benefits to themselves. VI. How God worketh in the heart. The manner that God useth in the begetting of faith is this. First, he prepareth the heart that it may be capable of faith. Secondly, he causeth faith by little and little to spring and to breed in the heart. The preparation of the heart is by humbling an softening of it: & to the doing of this there are four things requisite. The first of them is the knowledge of the word of God, both of the law and of the gospel, Knowledge. without the which there can be no faith; according to that saying of Esaiah: s Esa 53. 11. By his knowledge shall my righteous servant justify many. And that of john: t joh. 17. This is eternal life that they know thee to be the only very God, and whom thou hast sent jesus Christ. The u job. 33.23 Rom. 10. 14 only ordinary means to attain faith by, is the word preached: which must be heard, remembered, practised, and continually hid in the heart. The least measure of knowledge, without which a man cannot have faith, is the knowledge of Elements, or the fundamental doctrines of a Christian religion's. A fundamental doctrine is that, which being obstinately denied, all religion, and all obtaining of salvation is overthrown. This knowledge hath a general faith going with it, which is an assent of the heart to the known truth of God's word. This faith when it is grown up to some great measure, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Col. 2.2. Rom. 14. 14 full assurance of understanding, and it is to be seen in the martyrs who maintained God's truth against the persecutions of the false Church, unto death. VII. Although both elect and reprobate may be enlightened to know the word of God: yet the elect in this thing go far beyond all reprobates: for it is specially said of them, that God is their schoolmaster, that he sofeteneth their stony hearts, and maketh them pliable, that he draweth them, that he openeth their senses, hearts, ears, understandings: that the holy ghost is their annointment, and their eie-salue, to clear the eyes of their mind, to conceive the mysteries of God's word. And the difference of illumination in them is threefold. I. First, the knowledge which the reprobate hath concerning the kingdom of heaven, is only a general and confused knowledge: but the knowledge of the elect is pure, certain, sure, distinct, and particular: for a Phil. 1.9. it is joined with a feeling and inward experience of the thing known: though indeed the mind of man is able to conceive more than any Christian heart can feel: and this is to be seen in b Gal. 5. 17. cum Rom. 7.23. & Rom. 3. cum Ro. 8. 38. Paul, who useth not only to deliver the points of God's word in a general manner, but also setteth them down specially in his own experience. So that the enlightening of the reprobate may be compared to the sight of the c Mar. 8.24. 25. blind man, who saw men walking like unto trees, that is in motion like men, but in form like trees: and the elect are like the same blind man, who afterward saw men a far off clearly. II. Secondly, the knowledge of the wicked d 1. Cor. 8.2. & 14.23. puffeth them up: but the knowledge of the godly humbleth them. III. Lastly, the elect, besides the knowledge of God's word, have e Psal. 40.6 2. Tim. 3. 5. Tit. 1.16. a free and frank heart to perform it in their lives and conversations, which no reprobate can have: for their illumination is not joined with true and sincere obedience. By this it is easy to discern of the illumination of anabaptists, or Familists, and many other, which brag of the spirit. VIII. The second is the sight of sin arising of the knowledge of the law. 2 Sight of sin. To this jeremy exhorteth the jews of his time, saying, f jer. 3.13. Know thine iniquity, for thou hast rebelled against the Lord thy God, etc. The chief cavie of the sight of sin is Christ by his holy spirit, g Luk. 2. 25. joh. 16.8. who detecteth the thoughts of many hearts, & judgeth the world of sin. The manner of seeing our sins must be, to know them particularly: for the vilest wretch in the world can generally and confusedly say, he is a sinner: but that the sight of sin may be effectual to salvation, it must be more special & distinct even in particular sins, so that a man may say with David, h Psal. 40. 12. My sins have taken such hold of me that I am not able to look up: they are more in number then the hairs of mine head: therefore my heart hath failed me. Again, a man must not barely see his particular sins, but he must also see the circumstances of them, as namely the fearful curses and judgements of God, which accompany every sin: for the consciences of many tell of their sins in particular, yet they cannot be humbled for them, & leave them; because they have not seen that ugly tail of the curse of God, that every sin draweth after it. IX. The means to attain to the sight of sin, is by a diligent examination of a man's own self: This was the practice of the children of Israel in affliction; i Lam. 3.40 Let us try (say they) and search our ways, and turn again to the Lord. And David giveth the same counsel to Saul's Courtiers: k Psal. 4.4. Tremble and sin not, examine your own heart on your bed, & be still. This examination must be made by the commandments of the Law, but specially by the tenth, which ransacketh the heart to the very quick: & was the means of Paul's conversion. For he being a proud pharisee, l Ro. 7.7. 10 this commandment showed him some ●innes, which otherwise he had not known, and it killed him, that is, it humbled him. If so be it, that after examination a man cannot find out his sins (as no man shall find out all his sins, for m jer. 17.9. the heart of man is a vast gulf of sin, without either bottom or bank, and hath infinite & hidden corruptions in it) than he must in a godly jealousy, suspect himself of his unknown sins: as David did, saying, n Psal. 19.12 Who can understand his faults? cleanse me from my secret faults. And as Paul did, o Cor. 4.4. I know nothing by myself, yet I am not thereby justified. And good reason it is why men should suspect themselves of those sins which as yet they never saw in themselves, p Luk. 16.15 For that which is highly esteemed amongst men, is abomination in the sight of God: and the very q job. 4. 18. Angels are not clean in his sight. X. 3 Sorrow for sin. The third is a sorrow for sin, which is a pain and pricking in the heart arising of the feeling of the displeasure of god, & of the just damnation which followeth after sin. This was in the r Act. 2. 37. jews after Peter's first sermon: and in Habacuck at the hearing of God's judgements: s Hab. 3. 16. When I heard (saith he) my belly trembled: my lips shook at thy voice: rottenness entered into my bones: and I trembled in myself, that I might rest in the day of trouble. This sorrow is called the t Rom. 8. 15 spirit of bondage to fear: because when the spirit hath made a man see his sins, he seeth further the curse of the Law; and so he finds himself to be in bondage under satan, hell, death, and damnation: at which most terrible sight his heart is smitten with fear and trembling, through the consideration of his hellish and damnable estate. This sorrow if it continue and increase to some great measure, hath certain Symptoms in the body, a job. 30.30 as burning heat, b Lam. 1. 20. &. 2.11. Osea. 11.8. rolling of the entrails, c Psal. 32.4. a pining and fainting of the solid parts. XI. In the feeling of this sorrow, three things are to be observed. The first, all men must look, that it be seriously and sound wrought in their hearts: for look as men use to break hard stones into many small pieces and into dust: so must this feeling of God's anger for sin bruise the heart of a poor sinner and bring it to nothing. And that this may be so, sorrow is not to be felt for a brunt, but very often before the end of a man's life. The godly man d Psal. 88.15 from his youth suffereth the terrors of god. jacob wrestling with the Angel gets the victory of him, e Goe 32.25. but yet he is feign to go halting to his grave, and trail one of his loins after him continually. f Exod. 12. 8 Zach. 12.10 The paschal Lamb was never eaten without sour herbs, to signify that they which will be free from the wrath of God by jesus Christ, must feel continually the smart and bitterness of their own sins. The second, all men must take heed, lest when they are touched for their sins, they besnare their own consciences: for if the sorrow be somewhat over sharp, they shall see themselves even brought to the gates of hell, and to feel the pangs of death. And when a man is in this perplexity, he shall find it a most hard matter to be freed from it, without the marvelous power and strength of Christ jesus, who only is able to help him and comfort him: yea many when they are once plunged in this distress and anguish of soul, shall never escape it, as may appear in Cain, Saul, Achitophel, judas, & now of late in john Hoffmeister a Monk, and Latomus, who for the space of certain days never left crying that he was damned, because that he had wilfully persecuted the Gospel of Christ, and so he ended his life. Therefore most worthy is Paul's counsel for the moderating of this sorrow: g 2. Cor. 2. 6,7. It is sufficient (saith he) unto the incestuous man that he was rebuked of many, so that now chose ye ought rather to forgive him and comfort him, lest he should be swallowed up of overmuch heaviness. And further he giveth an other reason, which followeth, lest Satan should cirumvent us: for we are not ignorant of his * Or policies. enterprises. And indeed common experience showeth the same, that when any man is most weak, then Satan most of all bestirreth himself to work his confusion. The third is, that all men which are humbled have not like measure of sorrow, but some more, some less. job felt the hand of God in exceeding great measure, when he cried, h job 6.3. O that my grief were well weighed, and my miseries were laid together in the balance, for it would he now heavier than the sand of the sea: therefore my words are now swallowed up, for the arrows of the Almighty are in me, and the venom thereof doth drink up my spirit, and the terrors of God fight against me. The same did Ezechias, when on his deathbed he said, i Esa. 38. 13,14. He broke all my bones like a Lion, and like a crane or a swallow, so did I chatter: I did mourn like a dove, etc. chose, the thief upon the cross, and Lydia in her conversion never felt any such measure of grief: for it is said of her, that God k Act. 16. 14 opened her heart to be attentive to that which Paul spoke, and presently after she entertained Paul and Silas cheerfully in her house, which she could not have done if she had been pressed down with any great measure of sorrow: neither are any to dislike themselves, because they are not so much humbled as they see some others: for God in great wisdom giveth to every one which are to be saved, that which is convenient for their estate. And it is often seen in a festered sore, that the corruption is let out as well with the pricking of a small pin, as with the wide lance of a razor. XII. The fourth thing in true humiliation, is an holy desperation: 4 Good despair. which is, when a man is wholly out of all hope ever to attain salvation by any strength or goodness of his own: speaking and thinking more vilely of himself then any other can do; and heartily acknowledging himself to have deserved not one only, but even ten thousand damnations in hell fire with the devil and his angels. This was in Paul, when he said of himself that he was the l 1. Tim. 1.15 chief of all sinners. This was in Daniel, when in the name of the people of Israel he prayed and said, m Dan. 7. 9 O Lord, righteousness belongeth unto thee, and to us open shame, as appeareth this day, etc. The same was in the prodigal child, n Luk. 15.19 who said, Father, I have sinned against heaven and against thee, and I am no more worthy to be called thy son. Lastly, it was in Ezra, o Ezr. 9.6. who said, O my God I am confounded, and ashamed to lift up mine eyes unto thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heaven. XIII. Many are of opinion that this sorrow for sin is nothing else but a melancholic Sorrow for sin, melancholy. passion: but in truth the thing is far otherwise, as may appear in the example of David: who by all conjectures was least troubled z 1. Sam. 16. 12. with melancholy, and yet never any tasted more deeply of the sorrnws and feeling of God's anger for sin than he did, as the book of Psalms declareth. And if any desire to know the difference, they are to be discerned thus. Sorrow for sin may be where health, reason, senses, memory and all are sound: but Melancholic passions are where the body is unsound, and the reason, senses, memory, dulled, and troubled. Secondly, sorrow for sin is not cured by any physic, but only by the sprinkling of the blood of jesus Christ: Melancholic passions are removed by Physic, diet, music and such like. Thirdly, sorrow for sin riseth of the anger of God, that woundeth and pierceth the conscience: but Melancholic passions rise only of mere imaginations strongly conceived in the brain. Lastly, these passions are long in breeding, and come by little and little: but the sorrow for sin usually cometh on a sudden as lightning into a house. And yet howsoever they are differing, it must be acknowledged that they may both concur together: so that the same man which is troubled with Melancholy, may feel also the anger of God for sin. XIIII. Thus it appeareth how God maketh the heart fit to receive faith, in the next place it is to be considered how the Lord causeth faith to spring and to breed in the humbled heart. For the effecting of this so blessed a work, God worketh four things in the heart. First, 1 Consideration of God's mercy. when a man is seriously humbled under the burden of his sin, the Lord by his spirit makes him lift up himself to consider and to ponder most diligently the great mercy of God offered unto him in Christ jesus. 2 Feeling of the want of Christ. After the consideration of god's mercy in Christ: he comes in the second place to see, feel, and from his heart to acknowledge himself to stand in need of Christ, and to stand in need of every drop of his most precious blood. Thirdly, 3 Desire. the Lord stirreth up in his heart a vehement desire and longing after Christ and his merits: this desire is compared to a Reu. 21.6 Esay. 55.1. Luk. 1.53. thirst: which is not only the feeling of the dryness of the stomach, but also a vehement appetite after drink, and David fitly expresseth it when he saith: b Psal. 143. 6. I stretched forth my hands unto thee: my soul desireth after thee as the thirsty land. Lastly● 4 Prayer for the pardon of sin. after this desire he begins to pray, not for any worldly benefit, but only for the forgiveness of his sins, crying with the poor Publican, O God be merciful to me a sinner. Now this prayer, it is made, not for one day only, but continually from day to day: not with the lips, but with greater sighs & groans of the heart then that they can be expressed with the tongue. Now, after these desires and prayers for God's mercy, ariseth in the heart a lively assurance of the forgiveness of sin. A lively assurance. For God, who cannot lie, hath made his promise, c Mat. 7. Esay 65.24. Knock, it shall be opened: and again: Before they call I will answer, and while they speak I will hear. Therefore when an humbled sinner comes crying and knocking at his mercy gate for the forgiveness of sin, either then or shortly after the Lord worketh in his heart a lively assurance thereof. And d Reu. 21.6 job. 4.14. whereas he thirsted in his heart, being scorched with the heat of God's displeasure beating upon his conscience, Christ jesus giveth him to drink of the well of the water of life freely: and having drunken thereof, he shall never be more a thirst, but shall have in him a fountain of water springing up into everlasting life. XV. For the better understanding of this, that God worketh saving faith in the heart of man after this manner; it must be observed that a sinner is compared e Luk. 4. 18. Mat. 9 11. 12. to a sick man oft in the Scriptures. And therefore the curing of a disease fitly resembleth the curing of sin. A man that hath a disease or sore in his body before he can be cured of it, he must see it, feel pain of it, and be in a fear lest it bring him into danger of death: after this he shall see himself to stand in need of physic, and he longeth till he be with the physician: when he is once come to him, he desireth him of all loves to help him: and to show the best skill he can: he will not spare for any cost: then he yields himself into the physicians hands, persuading himself, that by God's blessing he both can and will help him: after this he comes to his former health again. On the same manner, every man is wounded with the deadly wound of sin at the very heart: and he that would be saved and escape damnation, must see his sin, be sorrowful for it, and utterly despair of his own strength to attain salvation thereby: furthermore, he must see himself to stand in need of Christ, the good Physician of his soul, and long after him, and cry unto him with deep sighs and groans for mercy: after this, Christ jesus will temper him a plaster of his own heart blood; which being applied, he shall find himself revived, and shall come to a lively assurance of the forgiveness of all his sins. So it was in David, when he repent of his adultery and murder. First, God made him see his sins: for he saith, f Psal. 51.3. I know mine iniquities, and my sins are ever before me. Secondly, he felt God's anger for his sins, g Vers. 8. make me (saith he) to hear joy and gladness, that the bones which thou hast broken may rejoice. Thirdly, he utterly despaired of his own strength, in that he said, h Vers. 12. establish me with thy free spirit; signifying thereby, unless the Lord would stay him with his glorious power, he should run headlong to his own confusion. Fourthly, he comes to see himself stand in great need of God's favour: i Vers. 1. one mercy will not content him: he prayeth for the whole innumerable multitude of his mercies, to be bestowed on him, to do away his iniquities. Fiftly, his desire and his prayer for the forgiveness of his sin, are set down in the whole Psalm. And in his prayer he gathereth some comfort and assurance of God's mercy towards himself, in that he saith, The sacrifices of God are a contrite spirit: k Vers. 17. a contrite, and a broken heart O God, thou wilt not despise. Again, the like appeareth in David, Psal. 32.3. When I held my tongue, my bones consumed in my roaring all the day. 4. For thy hand was heavy upon me day and night: my moisture was turned into the drought of summer. Sela. 5. I confessed my sins unto thee, neither hid I mine iniquities: I said, I will confess against myself my wickedness unto the Lord, and thou forgavest the iniquity of my sin. To this purpose is the example of R. Glover, Martyr, who being somewhat troubled at his entrance into prison, testifieth thus of himself. So (saith he) I remained without any further conference of any man by the space of eight days, and till the bishops coming: in which time I gave myself continually to prayer and meditation of the merciful promises of God made to all without exception of persons that call upon the name of his dear son jesus Christ. I found in myself daily amendment of health of body, increase of peace of conscience, and many consolations from God by the help of his spirit: and sometimes as it were a taste and glimmering of the life to come: all for his only son jesus Christ's sake. XVI. There are divers degrees and measures of this unfeigned faith, Degrees of faith. according as there be divers degrees of Christians: some p Reu. 12.2. Gal. 4. 19 are yet in the womb, and have their mother the Church traveling of them: some q 1. Cor. 3.2. are new borne babes, feeding on the milk of the word: some are r Eph. 4. 13. perfect men in Christ, come to the measure of the age of the fullness of Christ. XVII. The least measure of faith. The least measure of faith that any Christian can have, is compared to the s Mat. 17. 20. grain of mustard seed, the least of all seeds: and to flax t Esa. 43. 2. that hath fire in it, but so weak that it can neither give heat nor light, but only maketh a smoke, and is called by the name of a u Mat. 1.25 little faith: and it may be thus described, When a man of an humble heart doth not yet feel the assurance of the forgiveness of his own sins, and yet he is persuaded that they are pardonable, desiring that they might be pardoned: and therefore prayeth to God, that he would pardon them, and give him strength to leave them. XVIII. A little faith may more plainly be known by considering of these four points: first, that it is only in his heart, who is humbled for sin: x Esa. 51.17 For the Lord dwelleth with him that is of a contrite and humble spirit, to receive the spirit of the humble, and to give life to them that are of a contrite heart. Secondly, it is in a man especially at the time of his conversion, and calling to Christ, after which he is to grow from faith to faith. Thirdly, this faith though it be in the heart, yet it is not so much felt in the heart: this was in David at some times, y Psal. 22.1. My God, my God, why hast thou forsaken me, saith he? The first words, my God, my God, are speeches of faith: yet the latter, why hast thou forsaken me? show that then he had no feeling of God's mercy. A little faith than is in the heart of man, as in the spring time the fruit is in the bud, which yet appeareth not, but only hath his nature and substance in the bud. Lastly, the beginnings and seeds of this faith, or at the least, signs and effects thereof, are three. 1 A persuasion that sin is pardonable. The first is a persuasion, that a man's own sins are pardonable: this persuasion though it be not faith, yet it is a good preparation to faith: for the wicked cut themselves off quite from God's mercy, in that with Cain a Gen. 4. 13. they say, their sins are greater, then that they can be forgiven. 2 A desire of reconciliation to God in Christ for sin. The second is a desire of the favour and mercy of God in Christ, and of the means to attain to that favour. b Mat. 5. 6. Luk. 1.53. Psal. 145.19 Psal. 10. 17. & 38.9. Num. 23. 9 This desire is a special grace of God, and it hath the promise of blessedness; and it must be distinguished from that desire which wicked men have: who though they desire life eternal, as Balaam did, yet they cannot sincerely desire the means, as faith, repentance, mortification, reconciliation, etc. The third is prayer for nothing in this world, but only for the forgiveness of their sins with great sighs & groans, from the bottom of the heart, which they are not able to express, as they feel them. 3 〈◊〉 for pardon. Now this hearty praying and desire for the pardon of sin can never come from the flesh, but only from the spirit, who c Rom. 8. 25 stirreth up these heavenly motions of longing, desiring, sighing after remission of sin, and all other graces of God, which he belloweth upon his children. And where the spirit of Christ dwelleth there must needs be faith: for d Eph. 3. 17. Christ dwelleth in the hearts of the faithful by faith. Therefore as Rebecca, * Goe 25.22. when she felt the Twins strive in her womb, though it pained her, yet she knew, both that she had conceived, and that the children were quick in her: so they who have these motions, and holy affections in them before mentioned, may assure themselves that the spirit of god dwelleth in them, and consequently that they have faith, though a weak faith. XIX. Examples of this small faith are evident in the Apostles, who though e Mat. 16. they believed that Christ was the Saviour of the world, yet they f Mat. 17.23 Luk. 9.45. were ignorant of his death and resurrection, which are the chief means of salvation. After his resurrection they were ignorant of his ascension, & of his spiritual kingdom, for they dreamt g Act. 1. 6. of an earthly kingdom; and at his death they all fled from him, and Peter fearfully denied him. They being in this estate are not said to have no faith, but to be of h Mat. 8.25. little faith. Another example we have in David, who having continued a long space in his two great sins adultery and murder, was admonished thereof by Nathan the prophet: being admonished he confessed his sins, and straightway Nathan declared unto him from the Lord the forgiveness of them. Yet afterward David humbleth himself, as it appeareth in the 51. Psalm, and prayeth most earnestly for the forgiveness of those and all other his sins, even as though it had not been true, that they were forgiven, as Nathan told him: the reason is: howsoever they were remitted before God, yet David at his first repenting of them felt none assurance in his heart of the forgiveness of them, only he had a persuasion, that they might be pardoned. And therefore he vehemently desired and prayed to the Lord, to remit them, and to sanctify him anew. This then being the least measure of faith, it must be remembered, that he who hath not attained to it, hath as yet no saving faith at all. XX. The greatest measure of faith is a full persuasion of the mercy of God. The greatest measure of faith. For it is the strength and ripeness of faith, Rom. 4.20.21. Abraham not weak in faith, but being strengthened in the faith, was fully persuaded, that he who had promised was able to do it: This full assurance is when a man can say with Paul, I i Rom. 8.33. am persuaded that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. And lest any should think, this saying is peculiar to Paul, he * 1. Tim. 1. 16. testifieth of himself that for this cause he was received to mercy, that he might be an example to them which after should believe in Christ to life eternal: and the whole Church, in the Cant●. useth the same in effect: saying, k Cant. 8.6,7. Love is as strong as death, jealousy is as cruel as the grave, the coals thereof are fiery coals, and a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would contemn it. XXI. No Christian attaineth to this full assurance at the first, but in some continuance of time, after that for a long space he hath kept a good conscience before God, and before men: and hath had divers experiences of God's love and favour towards him in Christ. This Paul declareth to the Romans: l Ro. 5.45. in afflictions God sheds abroad his love in their hearts, by the holy Ghost, which is given to them: but how? by degrees: for from afflictions ariseth patience, from patience cometh experience, from experience hope, and hope never maketh ashamed, or disappointeth him of eternal life. This is evident in David's practice: m Ps. 23.6. Doubtless, saith he, kindness and mercy shall follow me all the days of my life, and I shall live a long season in the house of the Lord. Mark this his resolute persuasion: and consider how he came unto it: namely, by experience of God's favour at sundry times, and after sundry manners. For before he set down this resolution, he numbered up diverse benefits received of the Lord: that n Psal. 23. 2,3,4. he fed him in green pastures, and led him by the refreshing waters of God's word: that he restoreth him and leadeth him in the paths of righteousness: that he strengtheneth him in great dangers, even of death, and preserveth him: that in despite of his enemies, he enriched him with many benefits. By means of all these mercies of God bestowed on him, he came to be persuaded of the continuance of the favour of God towards him. Again David said before King Saul, o 1. Sam. 17. 32. Let no man's heart fail because of Goliath: Thy servant will go and fight with the Philistine. And Saul said p vers. 33. to David, Thou art not able to go against this Philistine to fight with him: for thou art but a boy, and he is a man of war from his youth. David answered, that he was able to fight with, and to slay the uncircumcised Philistine. And the ground of his persuasion was taken from experience: for thus he said, q vers. 34. Thy servant kept his father's sheep, and there came a Lion, and likewise a Bear, and took a sheep out of the flock, and r vers. 35. I went out after him and smote him, and took it out of his mouth, and when he arose against me, I caught him by the beard, and smote him and slew him. s vers. 36. So thy servant slew both the Lion and the Bear: therefore this uncircumcised Philistine shall be as one of them, seeing he hath railed on the host of the living God. The like proceeding must be in matters concerning eternal life. Little David resembleth every Christian: Goliath and the army of the Philistines, resembleth Satan and his power. He therefore that will be resolved, that he shall be able to overcome the gates of hell, and attain to life everlasting, must long keep watch and ward over his own heart, and he must fight against his own rebellious flesh, and crucify it: yea he must have experiences of God's power strengthening him in many temptations, before he shall be fully assured of his attaining to the kingdom of heaven. XXII. Thus much concerning faith itself: now follow the fruits and benefits of faith. By means of this special faith, the Elect are truly a Eph. 3. 17. joined unto Christ, and have an heavenly communion and fellowship with him; Union with Christ. and therefore do b Eph. 3.20. Eph. 1.19. 1. Cor. 13.16 in some measure inwardly feel his holy spirit moving and stirring in them, as Rebecca felt the Twins to stir in her womb. Christ is as c Eph. 1.22, 23. the head in the body; every believer as a member of the same body: now as the head giveth sense and motion to the members, Communion with Christ. and the members feel themselves to have sense, and to move by means of the head: so doth Christ jesus revive and quicken every true believer, and by his heavenly power maketh him to do the good which he doth. d Ro. 6.4, ●. joh. 15.1,2. Eph. 4.13. 16. And as from the stock, sap is derived to the grift, that it may live and grow, and bring forth fruit in his kind: so do all the faithful that are grafted into Christ the true vine. And as the grift loseth his wild nature, and is changed into the nature of the stock, and bringeth forth good fruit: so in like manner it is with them that are in Christ, who by little and little are wholly renewed e Act. 15.9. from evil to good. XXIII. The Elect being thus joined unto Christ, receive three wonderful benefits from him, justification, Adoption, Sanctification. justification is, when the Elect being in themselves rebellious sinners, and therefore firebrands of hell fire, and Gods own enemies, f 1. Cor. 1.30. 2. Cor. 5.21. yet by Christ they are accepted of the Lord as perfectly pure and righteous before him. XXIIII. This justification is wrought in this manner. justification. Sin is that which maketh a man unrighteous, & the child of wrath & vengeance. In sin, there are three things which are hurtful to man: the first is condemnation, which cometh of ●inne: the second is, actual disobedience of the law in sin: the third is, the root and fountain of sin, original corruption. These are three deadly wounds, and three running sores in the hearts and consciences of all sinners. g Luk. 1. 35. Coloss. 2.9. joh. 4.14. Mar. 2. 17. Now Christ jesus is perfectly righteous, and in him a sinner may find three inestimable benefits answerable to the three former evils. First, the sufferings of Christ upon the cross, sufficient for all men's sins. Secondly, the obedience of Christ in fulfilling the law. Thirdly the perfect holiness of the human nature of Christ: these are three sovereign medicines to heal all wounded consciences: and they are as three running streams of living water to bathe and to supple the bruised and contrite heart. h Col. 2.14. Gal. 3.13. Eph. 1.7. Now then cometh faith, and first layeth hold of the sufferings of Christ, and so a sinner is freed from the punishment and guilt of sin, and from eternal damnation, & thus the first deadly wound is cured. i Rom. 4. 18,19. Math. 3.15. Esa. 53. 11. Phil. 2.8. Again, faith layeth hold on the perfect obedience of Christ, in fulfilling the law, and thus the second wound is cured. k Rom. 8.1, 2,3. joh. 17.19. Thirdly, faith applieth the holiness of Christ's human nature to the sinner, and then he is accepted of God as perfectly righteous, and so his third deadly wound is cured. Thus a sinner is made righteous by the righteousness of Christ imputed to him. XXV. From true justification, proceed l Rom. 5.1, 2,4,5,6. many other benefits, and they are either outward, or inward. Outward benefits are three. 1 Reconciliation. The m 2. Cor. 5. 18. first is Reconciliation, by which a man justified is perfectly reconciled to God; because his sin is done away, and he is arrayed with the perfect righteousness of Christ. The n Rom. 5. 10,11. 2. Cor. 6. 9, Heb. 12.6. 2. Sam. 7.14 2. Sam. 12. 13,14. second is, that afflictions to the faithful are no punishments for sin, but only fatherly and loving chastisements. 2 Afflictions only chastisements. For the guilt and punishment of sin was borne of Christ. Now therefore, if a Christian be afflicted, it is no punishment: for then God should punish one fault twice; once in Christ, and the second time upon the Christian: which thing doth not agree with his justice: it remaineth therefore that afflictions are only corrections in the faithful. The third benefit is, 3 Merit in Christ. that the man justified doth h Matth. 19 28,29. Apoc. 22.12 and 22. 6. deserve and merit at God's hands the kingdom of heaven. For being made perfectly righteous in Christ and by his righteousness, he must needs merit eternal life in and by the merits of Christ. And therefore Paul calleth it the justification of life. Rom. 5.18. XXVI. Inward benefits proceeding from justification, are those which are inwardly ●elt in the heart, and serve for the better assurance of justification, and they are principally five. The ●irst is, Peace of conscience. Peace and quietness of conscience. As all men naturally in Adam are corrupt, so all men naturally have corrupt and defiled consciences, accusing them and arraigning them before God's judgement for their sins: in such wise that every suspicion of death and fear of imminent danger maketh a natural man stand aghast at his wit's end, knowing not what to do: e Heb. 10.22 Rom. 5. 1. and 16. 15. but by faith in Christ, the Christian is persuaded of remission of his sins, and so the disquietness of his conscience is appeased, and he hath an inward peace in all extremities, which can not be taken from him. XXVII. A difference between a dead conscience and a quiet conscience. The slumbering and dead conscience is much like to the good conscience pacified, & many through ignorance take the one for the other. But they may be severed and discerned thus. First, let the believing Christian examine himself, whether his conscience was afflicted with the sense of God's judgements and pressed down with the burden of his sin before he came to that quietness: for than he may be in good hope, that it was the Spirit of God who brought that peace, because God hath promised, f joh. 7.37. Esa. 57.15. That he will dwell with the humble and contrite, to revive and quicken them. But if he have always had that peace from the beginning of his days, he may easily deceive himself, by taking the numbness and security of a defiled conscience, for the true peace of conscience. Secondly, let him search from whence this peace of his conscience proceedeth. g Rom. 5.1. Heb. 9.14. For if it come from any thing else but from the certainty of the remission of sin, it is no true peace: as many, flattering themselves in sin, & dreaming of a pardon, are thereupon quieted, and the devil is ready enough to put this into their minds: but this can be no true peace. Thirdly, let him examine himself, if he have a care to keep a good conscience: which if he have, he hath also received from the Lord a good and a quiet conscience. h Act. 23. and 24. 16. For if God bestow upon any man a gift concerning his salvation, he giveth him also a care to keep it. XXVIII. The second inward benefit is, i Eph. 3.12. Rom. 5.2. An entrance into God's favour, and a perseverance in it, which is indeed a wonderful benefit. When a man cometh into favour with his Prince, than he is bold to come unto him, and he may have free access unto his presence, 2 Entrance with boldness into God's presence. and he may sue to his Prince for any benefit or preferment whereof he standeth in need, & may obtain it before any other: so they which are in God's favour, by reason that they are freely pardoned, and justified in Christ, do boldly approach into God's presence, and they are ready to ask, and sure to obtain any benefit that is for their good. k Rom. 5.3. and 14.17. The third is a spiritual joy in their hearts, Lo●e. even then when they are afflicted: because they look certainly to obtain the kingdom of heaven. 4 Fe●ling of God's love. The fourth is l Rom. 5.5. that the love of God is shed in the hearts of the faithful by the holy Ghost: that is, that the holy Ghost doth make the faithful very evidently to feel the love of God towards them, and doth as it were, fill their hearts with it. XXIX. The second main benefit is a joh. 1.12. Gal. 3.26. Heb. 2.11, 12. Adoption, whereby they which are justified, are also accepted of God as his own children. From Adoption proceed many other benefits. First the elect child of God hereby is made a brother to Christ. Secondly he is a King, and the kingdom of heaven is his inheritance. Thirdly, he is lord over all creatures save Angels. 1. Pet. 2.9. Fourthly, the holy Angels minister unto him for his good: they guard him and watch about him. Fifthly, all things, yea grievous afflictions and sin itself, turn to his good; though in his own nature it be never so hurtful: Heb. 6.7,8. and therefore death (which is most terrible) unto him is no entrance into hell, but a narrow gate to let him into everlasting life. Lastly, being thus adopted, he may look for comfort at God's hand, answerable to the measure of his affliction: 1. Cor. 3. 32. Heb. 1.14, 15. as God hath promised. XXX. The inward assurance of Adoption is by two witnesses. The first is our spirit, that is, an heart and conscience sanctified, Rom. 8. 28. 2. Cor. 12.7. by the sprinkling of the blood of Christ. b Heb. 2. 15. 1. Cor. 15. 54,56. Rom. 5.5. 1. Cor. 10. 10. Now because it cometh to pass that the testimony of our spirit is often feeble and weak, God of his goodness hath given his own spirit to be a fellow witness with our spirit: for the Elect have in themselves the spirit of jesus Christ, Assurance of adoption. The spirit of adoption. testifying unto them and persuading them that they are the adopted children of God. c Rom. 8. 16. Gal. 4. 6. 1. Pet. 3.21. For this cause the holy Ghost is called the spirit of adoption, because it worketh in us the assurance of our adoption: d 2. Cor. 1.21 and it is called a pawn or earnest. For as in a bargain, when part of the price is paid in earnest, than assurance is made, that men will pay the whole: so when the child of God hath received thus much from the holy Ghost to be persuaded that he is adopted and chosen in Christ, he may be in good hope, and he is already put in good assurance, fully to enjoy eternal life in the kingdom of heaven. e Rom. 8.25. 1. joh. 3.2. Coloss. 3.3. 1. Cor. 3.1. Eph. 4. 14. Indeed this testimony is weak in most men, and can scarce be perceived: because most Christians, though they may be old in respect of years, yet generally they are babes in Christ, and not yet come to a perfect growth: and may find in themselves great strength of sin, and the graces of God to be in small measure in them. And again, the children of God being most distressed, as in time of trial, and in the hour of death, than the inward working of the holy Ghost is felt most evidently. But a reprobate can not have this testimony at all: though indeed a man flattereth himself, and the devil imitating the spirit of God, doth usually persuade carnal men and hypocrites that they shall be saved. But that devilish illusion, and the testimony of the Spirit may be discerned by 2. notes. The I. is hearty & fervent prayer to God in the name of Christ. Labour in prayer: for it is the proper spirit of adoption: and in prayer, we shall most of all feel the spirit of adoption. For the same spirit that testifieth to us that we are the adopted children of God, doth also make us cry, that is, fervently with groans & sighs filling heaven and earth, pray to God. Now, this hearty, fervent, and loud crying in the ears of God, can the devil give to no hypocrite: for it is the special mark of the Spirit of God. The other note is, that they which have the special testimony from the spirit of God, have also in their hearts the same affections to God, which children have to their father: namely, love, fear, reverence, obedience, thankfulness, for they call not upon God, as upon a terrible judge, but they cry Abba, that is, father. And these affections they have not, whom Satan illudeth with a fantastical imagination of their salvation: for it may be, that through hypocrisy, or through custom, they may call God father, but in truth they can not do it. XXXI. The elect being thus assured of their adoption and justification, are endued with hope: Hope. a Rom. 8.25. and 5.5. 2. Cor. 5.6.7. Heb. 11.2. by which they look patiently for the accomplishing of all good things which God hath begun in them. And therefore they can undergo all crosses and afflictions with a quiet and contented mind: because they know that the time will come when they shall have full redemption from all evils. This was b 1. Th. 1.3. Rom. 8.38. the patience of Paul's hope, when he said, that nothing in the world could sever him from the love of God in Christ. And like to this was the patience of Policarpe, and of Ignatius, who when he was condemned and judged to be thrown to wild beasts, and now heard the lions roaring, he boldly and yet patiently said; I am the wheat of Christ, I shall be ground with the teeth of wild beasts, that I may be found good bread. Also the same was the patience of the blessed Martyr S. Laurence, who like a meek lamb suffered himself to be tormented on a fiery gridyron: and when he had been pressed down with fire pikes for a great space, in the mighty spirit of God, spoke unto the Emperor that caused him thus to be tormented, on this wise: This side is now roasted enough, turn up, O tyrant great: Assay, whether roasted or raw thou thinkest the better meat. XXXII. Sanctification The third main benefit, is b Act. 15.9. Ps. 103.5. Eze. 11.19. Psal. 51.12. inward sanctification: by which a Christian in his mind, in his will, and in his affections is freed from the bondage and tyranny of sin and satan, and is by little and little enabled through the spirit of Christ to desire and approve that which is good, & to walk in it. And it hath two parts. c Gal. 5.24. Col. 3.5. The first is mortification, when the power of sin is continually weakened, consumed, and diminished. d Eph. 1.1. 1. Cor. 15. 45. The second is vivification, by which inherent righteousness is really put into them, and afterward is continually increased. XXXIII. This sanctification is wrought in all Christians after this manner. After that they are joined to Christ, Mortification. and made mystically bone of his bone, and flesh of his flesh, Christ worketh in them effectually by his holy spirit, and his works are principally three. First, e Ro. 6.3,4. Col. 2.12. and 3.2,5. he causeth his own death to work effectually the death of all sin, & to kill the power of the flesh. For it is as a corrosive, which being applied to the part affected, Vivification in the first resurrection. eateth out the venom and corruption: and so the death of Christ by faith applied, fretteth out and consumeth the concupiscence & the corruption of the whole man. Secondly, his burial causeth the burial of sin, as it were in a grave. f Phil. 3.10. Rom. 6.4. Thirdly, his Resurrection sendeth a quickening power into them, and serveth to make them rise out of their sin, in which they were dead and buried, to work righteousness, and to live in holiness of life. Lazarus body lay four days, and stank in the grave, yet Christ raised it and gave him life again, and made him do the same works that living men do: so also Christ dealeth with the souls of the faithful; they rot and stink in their sins, and would perish in them, if they were left alone: but Christ putteth a heavenly life into them, & maketh them active and lively to do the will of God in the works of Christianity, and in their works of their callings. And this sanctification is throughout the whole man in the spirit, soul, and mind, 1. Thess. 5.23. And here the spirit signifieth the mind and memory; the soul, the will and affections. XXXIIII. The sanctification of the mind is the enlightening of it with the true knowledge of God's word. It is of two sorts, either spiritual understanding, or spiritual wisdom. Spiritual understanding is a general conceiving of every thing that is to be done or not to be done, out of God's word. Spiritual wisdom is a worthy grace of God, by which a man is able to understand out of God's word, what is to be done or not to be done in any particular thing, or action, according to the circumstances of person, time, place, etc. Both these are in every Christian, otherwise Paul would never have prayed for the Colossians, k Col. 1.9. That they might be fulfilled with knowledge of God's will, in all wisdom and spiritual understanding. In both these excelled David, who testified of himself, that God's word l Psal. 119. 105. was a lantern to his feet, and a light to his paths: and that m v. 98,99. God by his commandments had made him wiser than his enemies: that he had more understanding than all his teachers: because God's testimonies were his meditations, n 100 that he understood more than the ancient, because he kept God's precepts. The properties of the mind enlightened are specially two. The first is, that by it a Christian sees his own blindness, ignorance, and vanity, as appeareth in David, who being a Prophet of God, yet prayed: o 18. Open mine eyes (O Lord) that I may see the wonders of thy law. And thence it is that the godly so much bewailed the blindness of their minds. chose, the wicked p joh. 9.41. man in the midst of his blindness, thinks himself to see. The second is, that the mind runneth and is occupied in a continual meditation of God's word. So David saith, the q Psal. 1.2. righteous man's delight is in the law of the Lord, and in his law doth he meditate day and night. XXXV. The memory also is sanctified in that it can both keep and remember that which is good and agreeable to Gods will: Sanctifcation of the memory. whereas naturally it best remembreth lewdness, and wickedness, and vanity. This holy memory was in David: r Ps. 119.11. I have hid thy promises in mine heart, that I might not sin against thee. And Marie s Luk. 2. 19 kept all the sayings of Christ and pondered them in her heart. And to the exercise of this memory, Solomon hath a good lesson, My son, harken unto my words, incline thine ears unto my sayings: t Prou. 2.1. let them not depart from thine eyes, but keep them in the midst of thine heart. XXXVI. Furthermore, the will of a Christian is renewed and purified by Christ, Sanctification of the will. which appeareth in that it is so far forth freed from sin, that it can will & choose that which is good and acceptable to God, and refuse that which is evil, according to that of Paul, Phil. 2. 13. It is God which worketh in you the will and the deed, even of his good pleasure. Now, if a man be considered as he is naturally, he can neither will, nor perform that which is good, but only that which is evil: x job 15.16. Eph. 2.2. Luk. 11. 21. for he is sold under sin, as the ox or the ass, & committeth iniquity, as the fish draweth in water; yea he is in bondage under Satan, who inspireth his mind with vile motions, and boweth his will, affections, and the members of his body to his cursed will: so that for his life, he is not able to do any thing but sin & rebel against God. And it must be remembered, that although the Christian man's will be freed in part from the bondage of sin in this life, yet it shall not be free from the power of sin until the life to come: for y Rom. 7. 14. Paul that worthy Saint saith of himself being regenerate, that he was carnal and sold under sin. XXXVII. Sanctification of the affections. Sanctified affections are known by this that they z Rom. 12.9. are moved & inclined to that whiah is good, to embrace it: & are not commonly affected and stirred with that which is evil, unless it be to eschew it. Examples hereof are these which follow. a Rom. 12.15. To rejoice with them that rejoice. And to weep with them that weep. b Luk. 10.20. To rejoice because a man's name is written in heaven. Ps. 143.6. To desire God's presence and favour, as the dry land desireth water. d Esa. 66.2. To fear and tremble at God's word. e Psal. 48.2. To long and to faint after the places where God is worshipped. f 2. Pet. 2. 8. Ps. 119. 136 To be vexed in soul from day to day in seeing and hearing the unlawful deeds of men: and to shed rivers of tears because men break Gods commandments. g Ro. 12. 11. In fervency of spirit to serve the Lord. h Col. 3. 12 To put on the bowels of compassion towards the miseries of men. i Eph. 4.26. To be angry and sin not. k 2. Cor. 7.11 To sorrow for the displeasing of God. l 1. joh. 3. 14. To love the brethren i● Christ. m Psal. 119. 128. To admire at the word of God. n vers. 127. To love God's commandments above gold. o Mat. 8.10. To admire the graces of God in others. p Psal. 2.11. In fear to serve God, and to rejoice in trembling. q Act. 9.31. To walk in the fear of God, and to be filled with the joy of the holy Ghost. r 1. Pet. 1.6. To be heavy through manifold temptations. s 1. Pet. 4.13. To rejoice in being partaker of the sufferings of Christ. t Psal. 33. 20,21 To wait on the Lord, to rejoice in him, and to trust in his holy name. u Rom. 8.23. To wait for the full redemption. x 2. Cor. 5.2. To sigh, desiring to enjoy eternal life. y Psal. 86. 8. To love the habitation of God's house, and the place where his honour dwelleth. z Phil. 3.8. Zeal for God's glory. To esteem all things as loss and dung in respect of Christ. XXXVIII. But among all these sanctified affections, there are four specially to be marked. The first is a zeal for God's glory: by which a Christian is thus affected, that rather than God should lose his glory, he could be content to have his own soul damned. As it was with Moses, who feared least God should lose his glory, if he did utterly destroy the Israelites for their idolatry, whom he had chosen to be his people: & therefore in this respect prayed unto the Lord, a Ex. 32. 12. Therefore now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, I pray thee raze me out of the book which thou hast written. b Rom. 9.3. And Paul could have wished with all his heart to be cut off from all fellowship with Christ, and to be given up to eternal destruction, for his country men the jews, and for God's glory specially. Some may say, this affection is not common to all, but particular to such as are lead with such an exceeding affection, as these holy men were, and which have their hearts so pierced and kindled with divine love, and so ravished with the same out of themselves, that they forget all other things, yea themselves, having nothing before their eyes but God, and his glory. To this I answer, that this affection is common to all, though the measure of it be divers, in some more, in some less: which appeareth in that our Saviour Christ teacheth every one in his prayer which he made, before he crave any other thing, either concerning God, or himself, to pray that God's name may be sanctified. For by this all Christians are taught that they are to overpass all considerations of themselves, their own pleasure and profit; their salvation or damnation: and absolutely with an hearty affection, to seek after the glory of God in all their doings, that as God's glory is most dear unto himself, so it may appear also that it is most dear unto them. If any think it strange that Moses, Paul, or any other should be content to fall into misery, to lose their lives, and to be cast into eternal perdition in hell fire, with reprobate and damned spirits, rather than God's honour should be turned into dishonour and blasphemy: let them consider that wonderful is the power of true love, c 1. Cor. 13. vers. 7. which makes all things easy: d Cant. 8. vers. 6.7. which is as strong as the grave, that overcomes all, and was never yet overcome: which is as a flaming fire, that a whole sea of water cannot quench. And the love which these men had to God did so ravish them, that they felt no fear of hell fire. XXXIX. The second affection is the fear of God, The fear of god a most excellent and wonderful grace of God. Solomon e Eccl. 12. 14. matcheth it, yea and preferreth it too, before all things in this world, making it the end of al. Without it a man cannot be wise, it is the first step to wisdom, f Pro. 14.26 in it is assured strength: also it is a wellspring of life to eschew the snares of death. The Churches of judea being in peace, were edified, and walked in the g Act. 9 31. fear of GOD, and were abundantly filled with the comfort of the holy ghost. In this fear of GOD there be two parts: the first is a persuasion in the heart, that a man is in God's presence wheresoever he is, and when he by infirmity forgets GOD, a drawing of himself into God's presence. As it was in David, h Psal. 26.8 I have (saith he) set the Lord always before me. For he is at my right hand, therefore I shall not slide. And this his being in the presence of God, he setteth down most excellently in the 139 Psalm. i Gen. 5. 22. Enoch walked with God. k Gen. 17. 1. Abraham is commanded to walk before God and to be upright. The second part of the fear of God is, in God's presence to stand in awe of him; which is when a man takes heed to his ways least he offend God. This advise David gives to Saul's Counsellors. l Psal. 4.4. Stand in awe and sin not. Pharaoh commanded the Midwives of Egypt to kill all the male children of the Israelites at their birth: they did it not, because m Exod. 1.17 they stood in awe of God, fearing to displease him. And hence it is that the n Esa. 66.3. godly hear God's word with fear and trembling. XL. The third is, the hatred and detestation of sin, Hatred of sin. because it is sin, and specially of a man's own corruptions: wherewith a Christian is so turmoiled, that in regard of them and for no other cause, he most heartily desireth to be forth of this most miserable world, that he may be disburdened of his sin, & leave off to displease God. Paul feels in himself a la●ge mass of deadly corruption, it makes him deem himself most miserable, and to mourn because he was not delivered from it, saying o Ro. 7. 24. Oh miserable man that I am, who shall deliver me from this body of death? Again, it is sin that makes the Church complain that p Cant. 1. 4. she is black, that the sun hath looked upon her, and therefore she cries, q Reu. 22.20. Come Lord jesus, come quickly. XLI. The fourth is, joy of heart in consideration of the nearness of presence of the terrible day of judgement. The r Luk. 21.27 reprobate either trembleth at the consideration of the day of judgement, or else in the security of his heart he regardeth it not. And when he shall see the signs of the coming of Christ, s 2. Tim. 4.8. 2. Cor. 5.6,7 his heart shall fail him for very fear, & he shall t Luk. 21.26. call the hills to fall upon him: but chose, the faithful love the second coming of Christ, and therefore wait and long for it: and when they shall see the signs of it, they shall u Luk. 21.28 lift up their heads, because the full accomplishment of their redemption is at hand. XLII. Sanctification of the body. The sanctification of the body is when x Rom. 6. vers. 19 all the members of it are carefully preserved from being means to execute any sin: and are made the instruments of righteousness and holiness. So Paul prayed for the Thessalonians y Thes. 4.4. that they might know how to possess their vessels in holiness, and in honour, and not in the lust of concupiscence, as the Gentiles do which know not God. And job z job. 31. vers. 1. made a covenant with his eyes not to look on a woman. In whose example it appeareth how every member is to be kept pure and holy. XLIII. A consolation. If any humbled Christian find not this measure of sanctification in himself, yet let him not be discouraged. For if any man have a a Rom. 8. 5. vers. 1. willingness, and a desire to obey all God's commandments, he hath the spirit, and he who hath the spirit is in Christ, and he who is in Christ shall never see damnation. And though he fail greatly in the action of obedience, yet God will accept his affection to obey, as obedience acceptable unto him. God will approve of thee for his own work which he hath wrought in thee, and not reject thee for thine. XLIV. Repentance. From sanctification ariseth repentance. For a man cannot hate his own sins before he be sanctified: and he cannot truly repent for them before he hate them. Repentance is when a man b Act. 26.26 turns to GOD, and brings forth fruits worthy amendment of life. This turning unto God hath two parts: The first a purpose and resolution of heart never to sin any more, but to lead a new life. This was in David, who fully purposed to keeps God's commandments, and c Psa. 112.6 applied his heart to fulfil his statutes unto the end. And unto this did Barnabas exhort the brethren at Antioch, d Act. 11.23. that with full purpose of heart, they would cleave unto the Lord. The second part is an holy labour in man's life and conversation to purify and cleanse himself from sin: of this speaketh john, e 1. joh. 3.3. And every one that hath this hope in him purgeth himself even as he is pure. This did David practise, as may appear in that he said: f Psal. 73.13 Certainly, I have cleansed my heart in vain, and washed my hands in innocency. If any marvel how repentance followeth sanctification, considering it is the first thing of all, that the Prophets, Apostles, and Ministers of GOD preach unto the people whom they would win to Christ: Repentance after faith & sanctification in nature but first in sense: and appearance. I answer, that all other graces are more hidden in the heart, whereas repentance is open, and sooner appeareth to a man's own self, and to the eyes of the world. It is like the bud in the tree, which appeareth before the leaf, the blossom, the fruit: and yet in nature, it is the last; for a man must be renewed, and come to an utter disliking of his own sins, before he will turn from them, and leave them. XLV. By this it may appear, that there is one manner of sinning in the godly, & another in the ungodly, though they fall both into one sin. A wicked man when he sinneth in his heart he giveth full consent to the sin: but the godly though they fall into the same sins with the wicked, yet they never give full consent: for they are in their minds, wills, and affections partly regenerate, and partly unregenerate, and therefore their wills do partly will and partly abhor that which is evil: according as Saint Paul saith of himself, g Ro. 7. 22. I delight in the law of God according to the inner man, but I see another law in my members rebelling against the law of my mind, and leading me captive, etc. And that the godly man never giveth full consent to sin, it is evident by three tokens. First before he cometh to do the sin, he hath no purpose nor desire to do it: but his purpose and desire is to do the will of God contrary to that sin. Secondly in the act or doing of the sin, his heart riseth against it, yet by the strength of temptation, and by the mighty violence of the flesh, he is haled and pulled on to do wickedness. Paul sayeth of himself, that he was sold under sin, that is, he was like a slave, who desireth to escape out of his master's hands, and yet is feign in great misery to serve him. Thirdly, after he hath sinned he is sore displeased with himself for it, and truly repenteth. As h Mat. 26. 69.70,71, 72. Peter before the denying of his master, had no purpose to do it, but rather to die in his cause. In the act he had a striving with himself, as appeareth by this that first he answered faintly, I know not what thou sayest: and yet after when the assault of Satan more prevailed, he fell to swearing, cursing and banning. After his fall he repent himself and wept bitterly for it. All was contrary in judas, who went to betray his master with full intent and purpose: for the devil long tempting him unto it, entered into him, that is, made him yield, and resolve himself to do it. i joh. 12.2. 27. Afterward when Christ was betrayed and condemned, judas was not sorrowful for his sin with a godly sorrow, but in despair of mercy hanged himself. XLVI. Fruits worthy of amendment of life are such fruits as the k Esa. 61. 3. 1. Tim. 1.5. trees of righteousness bear, Fruits of repentance. namely, good works: for the doing of a good work there be three things requisite: First, it must proceed from justifying faith. For the work cannot please God except the person please him, and the person cannot please him without this faith. Secondly, it is to be done in obedience unto Gods revealed word. l 1. Sam. 15. 22. To obey is better than sacrifice, and to hearken is better than the fat of Rams. Thirdly, it is to be referred to God's glory, m 1. Cor. 10. 31. Whether ye eat or drink (saith Paul) or whatsoever ye do, do all to the glory of God. The special all works of Christians, which they and none but they truly perform, are these five which follow. XLVII. Hearing of the word. The first is the good hearing of the word, y joh. 10.27. job. 8.47. My sheep (saith Christ) hear my voice and follow me. And again: he which is of God heareth his voice. And this was one note of the faithful in the primitive Church to assemble to hear the word. This good hearing of the word is the saving hearing that bringeth life eternal. In this action, Christians are usually thus disposed. Before they come to hear the word of God they make themselves ready to hear it, as the men of Berea did, a Act. 17.11. who received the word with all readiness. This preparation standeth in two points: First, they disburden themselves of all impediments, that like unto runners in a race, they may b jam. 1. 12. Psal. 26.67. be swift to hear: these impediments are sin and troubled affections: and they come with humble hearts c 1. Cor. 3.18 as fools, that they may become wise. Secondly, they quicken up themselves, and come unto the assemblies, hungering and thirsting after the word of God, as men do after meat and drink. When they are in hearing God's word, first, their minds are fixed and attentive only to that which is spoken, as d Act. 16.14. Lydias was. Secondly, they truly believe the word of God, and carefully apply it to their own souls. Thirdly, they feel the lively power of it in themselves. It is as e Mar. 9.40. salt in them, to draw out their inward corruption; it is to them the f Eph. 6.17. sword of the spirit, and as a g Ro. 15.16 sacrificing knife in the hand of God's minister, by which their flesh is killed, & they are offered up in a living sacrifice to God: it is h joh. 6. 63. spirit and life to quicken and revive their souls that are dead in sin: and the reason of this is plain: The word of God preached is as a cup of wine: the true Christian, is the Lords guest, but he hath sauce of his own: he bringeth his sugar with him, namely, his true faith, which i Heb. 4.2. he tempereth and mingleth with God's word, and so it becometh unto him as a cup of sweet wine, and as water of life. Now the hypocrite, because he bringeth no faith with him, drinketh of the same, but he finds the wine to be sour and tart, and void of relish, and in truth it is unto him as a cup of rank poison. Again, k Act. 10.34 Esa 66.3. they hear the word of God as in God's presence, and therefore their hearts are full of fear and trembling. And they receive the word, not l 1. Th. 2.13 as from man, but as from Christ jesus the only m Mat. 17.5 1. Pet. 5.4. Doctor of the Church: And they regard not so much the Ambassador, or his ability, as the Embassage of reconciliation sent from the king of heaven. After they have heard the word, they are bettered in knowledge & in affection, & they n Psal. 119. 11. remember it, & meditate upon it continually, that they may frame all their doings by it. Worldly men use to buy books of statutes, & to have them in their houses to read on, that they may know how to avoid danger of law. And so the faithful do always set before them God's word, & in all their doings it is o Psal. 119. 24. their Counsellor, lest they should come into danger of God's displeasure. XLVIII. Receiving of the Sacrament●. The second work is, the receiving of the Sacraments, of Baptism once only, when a man is openly and solemnly admitted into the Church: and of the Lords supper often. The first sealeth up to the heart of a Christian, that he is united unto Christ, & hath true fellowship with him in being fully justified before God, & inwardly sanctified. The second serveth to seal up in the heart of a Christian the continual growing and increasing of the same graces. This thing every true believer shall have often experience of, either in or after the receiving of the Sacrament: and yet it shall not be so always, for sometimes the Church being p Cant. 2.5. brought into Christ's wine seller, shall fall into a swoon and not feel any refreshing there. Yet the believer is not to be dismayed, if he feel not always comfort presently after the Sacrament. A sick man feels no comfort or nourishment, when he eateth meat, and yet it preserveth his life: So the weak christian though he feel himself not nourished at the Sacrament by Christ's body and blood, yet he shall see in time that his soul shall be preserved thereby unto everlasting life. Furthermore, when a christian feeleth no comfort by the Sacrament, let him then humble himself before the Lord more heartily than ever before, confessing his sins and praying for increase of grace, and then he shall feel the fruit of the Sacrament. XLIX. The third work is, a relieving of the poor brethren in Christ, Relief of the poor. proceeding of a brotherly kindness towards them. This is a special work not to be done to all men alike, as Saint Paul saith, q Gal. 6. 11. Do good to all men, but especially to them of the household of faith. Directions for this matter are the faithful of Jerusalem, r Act. 2.44. Who were all in one place, and had all things common: s Act. 4. 32. namely in use. And they sold their possessions and goods, and parted them to all men: as every one had need. Also the brethren at Corinth in their extreme poverty t 2. Cor. 8.23 relieved the churches of Macedonia liberally, not only according to their power, but also straining themselves beyond their power. Yea this relief must go further, even to the bestowing of a man's life, if need so require, (as Saint john saith) u 1. joh. 3.16 Hereby we have perceived love, that he laid down his life for us: therefore we ought also to lay down our lives for the brethren. L. The fourth work, is true prayer: and Saint Luke setteth out the faithful, Prayer. & the children of God, by this description: a Act. 9 14. That they call on the name of the lord: As on the contrary it is said of the wicked, b Psal. 14.4. That they call not upon God. c Ps. 145.18 The true Christian calleth on the Lord in truth. For d Rom. 8.16. the spirit of adoption, which is the e Zac. 12.10 spirit of prayer is his Schoolmaster to teach him to do it. In prayer he is thus disposed: first, before he prayeth, f Eccl. 5.1. Dan. 9.4. he is stricken with some fear and reverence in regard of God's majesty, for he considereth that prayer is a familiar talking with God. Secondly, he is inwardly g Dan. 9.4. touched with a lively feeling of his own wants, but especially he is vexed and grieved at his own sin and rebellion: and this sense of his misery is as a spur to quicken his benumbed heart. Thirdly, he humbleth himself before his God, and layeth h 1. San. 1.15. open his heart before the Lord, showing a fervent and longing desire to obtain those things of which he findeth an extreme want in himself, as the Prophet David did, whose i Ps. 143. 6. and 42. 1,2. desire was like the yawning of the dry ground; and this proceedeth from k Rom. 8. ●6. the spirit of God which stirreth up groan in the heart, which a man oftentimes for his life cannot express. Fourthly, when he maketh his request, he doubteth not, but by l Mar. 1●. ●8. faith he believeth that God will grant his requests, which he maketh according to his word. The ground of his persuasion is double: the first is, m Rom. 8.32. Christ jesus, by whose merits as he hath obtained remission of sins, so he looketh to obtain all things else: The n 1. joh. 5.14 15. other ground is, the comfortable promises of God which he hath made, that he will hear them who truly call upon him. Fiftly, he prayeth not for a brunt or two, but he continueth in prayer: And although God seem not to hear him at the first, o 1. Th. 5. 17 yet he patiently waiteth on the Lord, and still calleth upon him. LI. A lawful calling. The fifth work is, to walk in some lawful calling with painfulness, and uprightness, so that in performing all the duties of it, a p Act. 14. 10 man may keep a good conscience before God and men. Thus David determined to walk in the government of his house and kingdom. q Psal. 101.2 I will do wisely (saith he) in the perfect way till thou comest to me, I will walk in the uprightness of mine heart, in the midst of mine house: I will set no wicked thing before mine eyes: I hate the work of them that fall away: it shall not cleave unto me. This sincerity of David's behaviour in his calling made him bold to offer himself to be tried not only by men, but much more by the Lord God himself, and to be punished accordingly. r Psa. 26.1.2 Psa. 119.23. Psal. 18.22. 24. judge me O Lord (saith he) for I have walked in mine innocency: Prove me, O Lord, and try me, examine my reins and mine heart: So upright and clear was he in all his doings. LII. Thus much of faith and the benefits that come by faith: Now followeth the spiritual exercise of a Christian in his manifold temptations, Spiritual exercise in temptation's. which are in this life inseparable companions of grace. The reason is, because the devil hateth Christ with a deadly hatred, and showeth this hatred in a continual persecution of his members: (as Saint john saith) s Reu. 12.17. the dragon was wroth with the woman and went and made war with the remnant of her seed, which kept the commandments of god, and have the testimony of jesus Christ. Now therefore as soon as Christ jesus beginneth to show any token of his love to any man, the devil chose showeth forth his enmity, and stirs up his fellow champions the flesh and the world to war against him for his confusion. And furthermore the Lord in great wisdom permits temptations to the last end of a Christian man life t Deu. 8.2, 3 2. Cor. 16. 12.18. to try his faith, to purge him of sin, to humble him, and to make him depend of his Majesty, to quicken and revive the graces of his spirit, which otherwise would be dead and decay. LIII. Inward motions of the flesh. The temptations of a Christian are specially six. The first is when inwardly in his heart, u jam. 1.14. he is drawn away and enticed by his own concupiscence unto any sin. The Christians exercise in temptation is x Gal. 5. 17. a fight and battle betwixt the flesh and the spirit. And this fight standeth in four things: First, the flesh stirs up evil thoughts and desires, as a burning furnace continually sendeth up smoke and sparks of fire; and it eggeth a man forward to evil words and deeds, according to that of S. Mark, y Mar. 7.1.2 For from within, even from the heart of a man proceed evil thought, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, uncleanness, a wicked eye, backbiting, pride, foolishness. II. The flesh hindereth and choketh the good motions and desires of the heart, as Paul saith. a Ro. 7.23. I see another law in my members rebelling against the law of my mind, and leading me captive to the law of sin which is in my members. Again the same flesh mingleth every good motion and desire with some corruptions: so that the godly mislike the best thing they do. Esay saith of his own and the people's righteousness, that it is but a b Esay 64. 6. menstruous clout. c Ro. 8.3.4. The prayers of the Saints must be perfumed with sweet odours, before they can ascend up sweet and savoury into the nostrils of God. And Paul said of himself, he did that which he disliked: not that he was overtaken with gross sins; but because when he was to do his duty the flesh hindered him, that he could d Ro. 7. 15. not do that which he did exactly & sound according to his will & desire: even as a man who hath a journey to go, his mind is to dispatch it in all haste, yet when he is in his travel he goes but slowly, by reason of a lameness in his joints. III. The spirit on the contrary, kindles in the heart good motions and desires, and puts a man forward to good words and deeds, as it was in David. e Gal. 9.24. Psal. 16.8. I will praise the Lord (saith he) who hath given me counsel: my reins also teach me in the night season. IV. The spirit rebukes a man for his evil intents and desires, & represseth the force of them, & as it were nips them in the head. Thus Esay describeth the inward motions of the spirit, f Esa. 30.21 And thine ears shall hear a word behind thee saying, this is the way, walk ye in it, when thou turnest to the right hand & when thou turnest to the left. And Saint john saith, The spirit g joh. 16.8. judgeth the world of sin. This was in David, who when he did any evil, his heart smote him. 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly: In the godly when they are tempted to sin, there is a fight between the heart and the heart; that is, between the heart and itself: In the wicked also there is a fight, when they are tempted to sin: Ro. 2.14.15. but this fight is only between the heart and the conscience. The wicked man whatsoever he is hath some knowledge of good and evil: and therefore when he is in doing any evil, his conscience accuseth, checketh, and controlleth him, and he feels it stirring in him, as if it were some living thing that crauled in his body, & gnawed upon his heart, and thereupon he is very often grieved for his sins, yet for all that he liketh his sins very well, and loveth them, 1. Pet. 4.3.4 and could find in his heart to continue in them for ever: so that indeed when he sinneth, he hath in his heart a striving and a conflict, Psal. 67.10. Psal. 119. 104.118. Rom. 7. 15. but that is only between himself and his conscience. But the godly have an other kind of battle and conflict, for not only their consciences prick them and reprove them for sin, but also their hearts are so renewed, that they rise in hatred and detestation of sin; & when they are tempted to evil by their flesh and Satan, they feel a lust and desire to do that which is good. LIV. The second temptation is a disquietness in the heart of a Christian, Little feeling. because he cannot according to his desire, have fellowship with Christ jesus, he is exercised in this temptation on this manner. I. h Cant. 6. 2. Christ lets him see his excellency and how he is affected towards him. II. b vers. 3. Then the Christian considering this● desireth Christ & his righteousness. III. He delighteth himself in Christ, and hath some enjoying of his benefits. IV. c vers. 4. Then he comes into the assembly of the Church as into God's wine-cellar, that in the word and Sacraments he may feel a greater measure of the love of Christ. V. But he d vers. 5. falls lovesick: that is, he becomes troubled in spirit, because he cannot enjoy the presence of Christ in the said manner, as he would. VI e vers. 6.7. vers. 8. In this his spiritual sickness he feels the power of Christ supporting him, that the spirit be not quenched, and he hears Christ as it were whispering in his heart, as a man speaks to his friend when he is coming towards him a far off. VII. f vers. 9 After this Christ comes nearer, but the Christian can no otherwise enjoy him, than a man enjoys the company of his friend, who is on the other side of a wall looking at him through the grate or latteise. VIII. Then his eyes are opened, to see the causes, why Christ so withdraws himself, to be his g 10,11, 12, 13,14,15. own security and negligence in seeking to Christ, his slackness in spiritual exercises, as in prayer and thanksgiving, the deceitfulness and malice of false teachers. IX. i vers. 17. Then he comes to feel more lively his fellowship with Christ. X. Lastly, he prayeth that Christ would continue with him to the end. LV. No feeling. The third temptation is, trouble of mind, because there is no feeling of Christ at all, who seemeth to be departed for a time. The exercise of a Christian in this tentation is this. 1 k Cant. c. 3. Vers. 1. The poor soul lying as a man desolate in the night without comfort seeks for Christ by private prayer and meditation, but it will not prevail. 2 l vers. 2. He useth the help, counsel, and prayer of godly brethren, yet Christ cannot be found. 3 m vers. 3. Then he seeks to godly ministers, to receive some comfort by them, by their means he can feel none. 4 n vers. 4. After that all means have been thus used, and none will prevail, then by God's great mercy, when he hath least hope, he finds Christ, and feels him come again. 5 Presently his faith reviveth, and layeth fast hold on Christ. 6 And he hath as near fellowship with Christ in his heart as before. 7 o vers. 5. Then comes again the joy of the holy Ghost: and the peace of conscience as a sweet sleep falls upon him. 8 p vers. 6. Then his heart ariseth up into heaven by holy affections and prayers, which do as pillars of smoke mount upward, sweet as myrrh and incense. 6 q vers. 8,9, 10. Also he is ravished therewith the meditation of the glorious estate of the kingdom of heaven. 10 r vers. 11. He labours to bring others to consider the glory of Christ and his kingdom. 11 s Cap. 4. vers. 1. to the 15. After all this Christ reveals to his servant, what his blessed estate is, both in this life, and in the life to come, more clearly than ever before, and makes him see those graces which he hath bestowed on him. 12 t vers. 16. Then the Christian prayeth that Christ would breathe on him by his holy spirit, that he may bring forth the fruits of those graces which are in him. 13 u vers. 1. c. 5. Lastly, Christ granteth him this his request. LVI. The fourth temptation is security of heart, 4 A spiritual slumber in worldly pleasures. rising of overmuch delight in the pleasures of the world. The exercise of a Christian in this temptation is this. 1 He slumbers and is half asleep in the pleasures of this world. Cant. 5. Mat. 25. 5. Cant. 5. 2 Christ by his word and spirit labours to withdraw him from his pleasures, and x vers. 2. to make him more heartily receive his beloved. 3 But he y ver. 3. delayeth to do it being loath to leave his ●ase and sweet delights. 4 z vers. 4. Then Christ awakes him and stirs up his heart: by making him to see the vanity of his pleasures. 5 He then begins to be more earnestly affected towards Christ. 6 a vers. 5. With sorrow he sets his heart to have fellowship with Christ after his old manner: and this he expressed by bringing forth sweet fruits of righteousness. 7 b vers. 6. Then he feeleth that Christ hath withdrawn his spirit. 8 He almost despairs for this. 9 Yet by private prayer seeks for Christ. 10 c verse. ●. When that will not help, he resorts to the ministers of the word, at whose hands he finds no comfort. 11 d vers. ●● 10,11, ●● 13,14,15, 16. Not recovering his first estate, through impatience of the love of Christ, he makes his misery known to strangers, to see if they can comfort him, & he somewhat comforts himself in describing Christ's excellency to them. 12 e vers. 17. They then are ravished with him to seek Christ, and require then to know where to find him. 13 f Cap. 6. ●. ● Answer is made, in the assemblies of the Church. 14 g vers. 2. After this communication the Christians faith and feeling reviveth, Christ returning to him again. 15 h vers. 3.10. the 7. verse of cap. 7. Then Christ assureth him in his heart of his love & liking towards him. 16 Giving further assurance to him that he shall grow up and be made fruitful in every good grace. 17 After this the Christian comes in such a high measure to love Christ, that nothing shall be able to sever him from Christ. LVII. The fifth temptation is a fall into some great sin, 5 A fall into some sin. as Noah into drunkenness, David into Adultery, and murder, Peter into the denial of Christ. The exercise of a Christian in this temptation is this: 1 At the first his heart is usually dulled and made secure with sin. 2 Yet after a while there by some means ariseth in his heart a godly sorrow: which is when he is grieved for this only cause, that by his sin he hath displeased. God, who hath been to him so loving and merciful a father, whose favour he would be content to purchase, (so he might have it and obtain it) even with the damnation of his own soul. 3 n 2. Cor. 7.11 Then he begins to repent himself of his sins, renewing afresh his former repentance. 4 This repentance he showeth by seven signs. 1 A care to leave that sin into which he is fallen. As they which crucified our Saviour Christ, when they were pricked in their hearts at Peter's sermon, they showed this care in saying, o Act. 2.37 Men and brothers, what shall we do to be saved? 2. An Apology, which is when a man in the heaviness of his heart, shall not excuse or defend his sin, but confess it to the Lord, and utterly condemn himself for it: acknowledging withal that there is no way to escape the wrath of God, but by having Gods free pardon in Christ. 3 Indignation which is an inward anger and fretting against his ownselfe, because he was so careless in looking to his own ways. Peter when he had denied his master, he wept and that bitterly, which showeth that with sorrow, he had also an anger against himself. 4 p mat. 29.75 A fear rising not so much from the judgements of God, as from this, lest he should hereafter fall into the same sin again, and by so doing more grievously displease God. 5 A desire ever after more carefully to please God. 6 Zeal in the service of God. 7 Revenge upon himself for his former offences: for example, if a man sin in surfeiting and drunkenness, if he ever repent, he will bring under his corrupt nature by sparing and moderating himself. LVIII. Outward afflictions. The sixth temptation is outward afflictions, which the godly in this life must suffer. a mat. 16.24 If any will go after Christ, he must deny himself, take up his own cross and follow him. And S. Peter saith, b 1. pet. 4.17 that judgement begins at God's house. c Act. 14.22 And Paul, that we must enter into the kingdom of heaven through manifold temptations. The exercise of a Christian in affliction is this: 1 d Heb. 12.11 At the first they are very heavy and bitter. 2 He suffereth them with great lenity and patience, submitting himself under the hand of God. Yet c joh. 3. if they be in great measure, they will drive him to impatience. 3 If they continue he shall feel (according to his own judgement) the f joh. 6.2,3. wrath and displeasure of God in his heart. 4 g job. 13. 26. His old sins will come a fresh into his remembrance, and trouble him. He is sleepy, h 1. Reg. 19 4,5,7. and in his sleep he hath visions, and dreams, and anxiety of spirit. 5 i job 13. 15. In this misery God supports his faith, that it fail not, and he then forsake Christ. 6 k Rom. 5.4. He feeling thus God's power to strengthen him, hath experience of it in himself. 7 From experience proceeds hope, that the grace of God shall never be wanting unto him in any afflictions to come: and as he hopeth, so it comes to pass. 8 With this hope is joined l job 42.5,6. a serious humiliation before the Lord m heb. 12.11 with the fruit of peace and righteousness. If the afflictions be for Christ's cause unto death, than he in more special manner is filled with the joy of the holy Ghost, and he is then established with the greatest measure of the strength of Christ, that no torment is able to foil, and to bring him from Christ, though the Christian should die a thousand times for it. According to that of Paul, n Phil. 1.29 To you it is given for Christ not only to believe in him, but also to suffer for his sake. And this is grounded upon the promise of God, o Esa. 43. 2. When thou passest through the waters I will be with thee, & through the floods that they do not overflow thee: when thou walkest through the very fire, thou shalt not be burnt: neither shall the flame kindle upon thee. LIX. Hence ariseth a notable difference, between the godly and the wicked, in the suffering of afflictions. A Reprobate the more the Lord layeth his hand on him, the more he p Exod. 8. murmureth & rebelleth against God: it is contrary with the true Christian: none feeleth more the power and rebellion of sin than he: none is more assaulted by Satan then he, and oftentimes it cometh to pass that God withdraweth the signs of his favour from him, & lets him feel his wrath. And this is the greatest temptation of all other, when a man shall see the Lord to be his enemy, and to his thinking to arm himself against him to his destruction. As q Esa. 38. Ezechias did, who saith, that the Lord did crash his bones like a Lyon. Or r job 6.34. as job saith, that the arrows of the almighty were in him, and the venom thereof drunk up his spirit, and the terrors of God did fight against him. Yet the true Christian when the world, the flesh, and the devil, and God himself too are against him, doth even than most of all rest in the Lord, and by faith cleave to him. s job 13. 15. Though God should destroy me, yet would I trust in him (saith job.) t Psal. 22. 1. And David saith, My God, my God, why hast thou forsaken me? When he saith that God had forsaken him, it may seem to be the complaint of a desperate man, not having so much as one spark of faith: yet than he saith, My God, my God: which words contain a confession proceeding from true faith: so that in David it appeareth, that the faithful when they feel themselves forlorn, and utterly rejected of God, according to the sense and judgement of the flesh, yet by faith they can apprehend his hidden mercy, and behold it a far off in the glass of his promise. And so they do often show contrary affections in their prayers as David doth. u Gen. 32.28 jacob when he wrestled with the Angel for life and death, never gave over: and when he was foiled he would not cease before the Lord had blessed him. This his wrestling is a type of the conflicts which the faithful are to have with the Lord himself, who useth to bring his own children (as it were) to the field: and he assaileth them with the one hand, and with the other he holdeth them up, that so he may prove and exercise their faith. And for this cause the Church x Psal. 130. is called by the name of jacob. An example may be had in the woman of Canaan. y Mat. 15. 22,23,24, 25,26,27. First, our Saviour Christ gave her faith, and by that faith she was moved to seek to him: but when she was once come to him, he gave her three repulses. First, by saying nothing. Secondly, by denying her. Thirdly, by calling her dog. Thus Christ in appearance made show, as though he would never have granted her request. But she at every repulse was more instant, crying more earnestly unto him: and she plainly opposed herself to him, & would take no denial: for such is the nature of true faith. Wherefore, the faithful when they feel themselves overwhelmed with sin, turmoiled with conflicts of Satan, when they feel the anger of God offended with them, yet they can even then lift up their eye lids, and give a glimpse at the brazen serpent jesus Christ, and can fling themselves into the arms of God's mercy, and catch hold of the hand of God buffeting them, and kiss it. LX. Dangerous fall● of a Chri●tian. By these temptations it comes to pass, that a Christian though he can not fall finally from Christ, yet he may fall very dangerously from his former estate. First, the graces of God may be by his default lessened in him: else Paul would not have given out these exhortations, a 1. Th. 5.19 quench not the spirit. Eph. 4.30. Grieve not the holy spirit of God, by whom ye are sealed unto the day of redemption. Secondly, the graces of God may be buried in him, and covered for a time, so that he may be like a man in a trance, who both by his own sense and by the judgement of the Physician is taken for dead. This was the estate of Peter, who though he confessed that Christ was the Son of the living Lord, c Matth. 16. 16,26,70. yet he denied him and forswore him at the voice of a damsel. Thirdly, he may fall again into the same sin after repentance. Indeed this is a dangerous case; yet it may befall a true christian. Otherwise when as the Israelites (God's people) had fallen away from him by their sins, and idolatries, he would not still have offered them mercy, d Esa. 14. 18 as he doth by his Prophets. And e 2. Cor. 5. 20. Paul prayeth the Corinthians in Christ's stead that they would be reconciled to God: who nevertheless were before reconciled to God. Fourthly, he may commit a sin of presumption, which is a fearful sin, being done wittingly of knowledge and willingly, and with some wilfulness. Therefore David prayed, f psal. 19.13. Keep thy servant from presumptuous sins: and to show himself to be in danger of it, he prayeth further, let them not have dominion over me. Lastly, he may fall into despair of God's mercy for a time, and this is a dangerous sin. For he which despairs, makes all the promises of God to be false: and this sin of all other is most contrary to true saving faith. In this estate was David, when being in trouble, he said, g psal. 77.11 this is my death. And Paul shows that the incestuous man might have fallen into desperation, h 2. Cor. 2.2. when he saith, Comfort him, lest he be swallowed up of overmuch heaviness. And it must be remembered that the church of Rome erreth in this, that she teacheth desperation to be a sin against the holy Ghost. This sin against the holy ghost is a blasphemy spoken against the known truth of God's word, or a denial of Christ, of a wilful and obstinate malice. But desperation may arise through ignorance of a man's own estate: through horror of conscience for sin: through an often relapse into some sin: through the overdeepe consideration of a man's own unworthiness: lastly, by abjuration of the truth, through compulsion and fear. * What is to be thought of Fr. ●pira. This befell Francis Spira, who after his Apostasy despaired. Yet they are much overseen that write of him as a damned creature. For first, who can tell whether he despaired finally or no. Secondly, in the very midst of his desperation, he complained of the hardness of his heart, which made him that he could not pray: no doubt than he felt his hardness of heart: and the feeling of corruption in the heart, is by some contrary grace; so that we may conveniently think, that he was not quite bereft of all goodness: though he never felt it then, nor showed it to the beholder. LXI. The cause why a Christian cannot quite fall away from grace, is this: Corroboration. after that he is sanctified, he receiveth from God another special grace, which may be called Corroboration. For he hath in him not only the sanctifying, but also the strengthening power of Christ. Therefore Paul prayeth for the Ephesians, i Eph. 3. 16. that they may be strengthened in the inner man: for the Colossians, k Col. 1.9. that they might be strengthened with the glorious power of Christ. And of himself he saith, l Phil. 4. 13. that he is able to do all things through the power of Christ that strengtheneth him. m Psal. 103. David saith, that God reneweth them that fear him, as the eagle reneweth her decayed strength. Patience. From hence as from a special cause ariseth patience and perseverance unto the end: Perseverance. for when a man is supported by the power of Christ, he may be able to bear many crosses patiently with a contented mind, and persever in bearing of it how long soever the cross endureth. LXII. Thus much of the estate of a Christian in this life. Now I will add some reasons in the way of persuasion to all men, A persuasion to Christianity. but especially to worldlings, and to loose professors of the Gospel, that they would utterly deny themselves, d 2. cor. 5.17 and use all means to become true Christians by being made new creatures in Christ, and e Tit. 2. ●0. by leading such a life as may adorn the Gospel of Christ. My first reason is this; the man that liveth in this world, not being a true Christian, is far more vile than the basest creature of all, even the dog, or toad. For first he is nothing else but a filthy dunghill of all abomination and uncleanness, the f Rom. 8.20. stink whereof hath infected heaven & earth, & no perfumes could ever delay it in the nostrils of God, but only the suffering of Christ being g Eph. 5.2. a sacrifice of a sweet smelling savour to God. We make it very dainty to come near a lazar man that is full of botches, blains, and sores; but much more are those men to be abhorred, which have lain many years stark h Eph. 2.1. dead in sins and trespasses: and therefore now do nothing else but rot and stink in them like ugly loathsome carrions. Secondly, he which is no Christian is under the power of darkness, having Satan for his prince i 2. Cor. 4.4. and god, and giving unto him in token of homage his best parts, even his mind and conscience k Luk. 11. 24. to be his dwelling place: and his whole conversation is nothing else but a perpetual obedience to Satan. If Atheists, and worldlings, and carnal gospelers were persuaded of the truth of this (as it is most true) it would make them howl and cry, though now they live at ease without feeling any prick of conscience for sin. And if they had but the least sense of it in the world, it would make their flinty hearts to bleed, and it would make them shed rivers of tears. But how long shall they continue in this vile estate? Truly, until they come to Christ: awake therefore thou that sleepest, and stand up from the dead, and Christ shall give thee light: open thine heart to receive Christ, and then he will come and bind the strong man Satan, and cast him out, and dwell in thee himself. Thirdly, he which is no Christian is in danger of all the judgements of God, so that every moment some of them may befall him. He may perish suddenly by water with the old world, he may be consumed with fire and brimstone with Sodom and Gomorrha, he may be swallowed up of the earth with Dathan, and Abiram, he may hang himself with judas, he may have his brains dashed against the ground and be eaten up of dogs with jesabel, he may die in hardness of heart with Pharaoh, he may despair with Cain and judas, he may be stricken with sudden death with Ananias and Saphira his wife, he may be eaten of worms with Herod, he may be smitten with trembling that he cannot hear God's word with Foelix, he may void his guts at the stool with Arius, he may cry at his death that he is damned with Latomus, he may be left unto himself to mock, blaspheme, and renounce Christ with juhan: and he may suffer many more fearful judgements, whereof the Lord hath l Deut. 32. 34. great store, and all tend to the confounding of them which will not be humbled under his hand. chose, the true christian is so far out of the reach of God's judgements that they cannot hurt him: m Esa. 4.6. Christ is a covering and a cloud against the heat and tempest of God's judgements, Exod. 12. 22. when a man's heart is sprinkled with the blood of this immaculate Lamb, all the the plagues of God pass over him. In the destruction of jerusalem the o Ezec. 9.4. righteous bear a mark in their foreheads and are saved. Therefore let him that hath regard to his own safety become a Christian. Thirdly, the man which is no Christian is in danger of eternal death and damnation in hell fire: and they which fall into this estate it had been ten thousand fold better for them if they had never been borne: p 1. Th. 1.9. for they are quite separated from the presence of God and from his glory: all the company they have is with the devil and his angels. Their bodies and souls are tormented with infinite horror and anguish arising of the feeling of the whole wrath of God, in which as into a bottomless sea, they are plunged. Thus they are always dying, and yet are never dead. Furthermore, the length of this torment must be considered which greatly aggravates the pain. If a man might be delivered from the pains of hell when he had suffered them so many years as there be drops in the sea, or little sands in the whole earth, it were some comfort: but after that those years be expired there shall come no release, but the damned shall continue in shrieking, yelling and gnashing of teeth, enduring the consuming heat of God's wrath without any end for ever and ever. Yea to go further, a wicked man carrieth an hell about him in this life, A godless m●n carrieth hell in his bosom. namely, an evil conscience, which if it be never so little touched with any part of God's anger, a man shall feel himself to have even the pangs of hell in his heart. Now therefore they that would escape out of this hellish and damnable estate, while they have time let them pray for the pardon of their sins in Christ, and walk according to the spirit in newness of life; and then they may assure themselves, that there is no condemnation can belong to them. And it must be always remembered that he which would live, when he is dead, must die while he is alive, namely to sin. And again, he which would rise to eternal life in the day of judgement, must rise from sin before he die, unto newness of life. The fourth reason: God hath appointed unto every man that liveth in the Church a certain time of repentance, and of coming to Christ. And he which mispendeth that time and is not made a christian then, can never be saved. This made our Saviour Christ weep for jerusalem, and say, q Luk. 19. 4● O if thou hadst known at the least in this thy day, those things which belong to thy peace, but now are they hidden from thine eyes. And he further signifieth the destruction of jerusalem, r vers. 44. because she knew not the time of her visitation. Again, the neglecting of this time is one cause, why not one or two, but many s Luk. 13.24. shall seek to enter into the kingdom of heaven, and yet shall not be able. It is a marvelous thing, that they which seek to be saved should perish, but the fault is theirs which seek when it is too late. Now therefore thou secure worldling, thy conscience telleth thee that thou hast not yet repent, and that thou art not as yet a lively member of jesus Christ. And thou knowest further, that howsoever thou art alive at this time, yet thou hast no lease of thy life. God may call thee forth of this world the next year, the next week, the next hour: yea he may strike thee with sudden death at this very present. And in very truth, if thou goest forth of this world being no repentant sinner, thou goest damned to hell. Wherefore delay not one minute of an hour longer, but with all speed repent and turn unto God, and bring forth fruits worthy of amendment of life, that all thy sins may be done away, when the day of death, or the day of judgement shall be. And do not think with thyself that it shall be sufficient to defer thy turning unto God till the last end. For late repentance is seldom true repentance. And he which continueth long in any sin is in a dangerous case. If a man lie long in any disease he will scarce recover his former health; and he which is grown in the custom of any sin, and the sin is become ripe in him, it is a thousand to one, he is never saved; according to that of Saint james, t jam. 1. ●3. sin being perfited bringeth forth death. The fifth reason. Eternal life is a thing desired of all men: yet none shall be made partakers of it, but the true christian, and the glorious estate of this life would move any man to be a christian. First of all, they which have eternal life are freed from all pains, sicknesses, infirmities, hunger, thirst, cold, weariness; from all sin, as anger, forgetfulness, ignorance; from hell, death, damnation, Satan, and from every thing that causeth misery: according to that of Saint john: And u Reu. 21.4. God will wipe away all tears from their eyes: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed. Secondly, the faithful shall be in the presence of God's majesty in heaven there to behold his face, that is, his glory, as our Saviour Christ saith, Father, x joh. 17.24. I will that they which thou hast given me, be with me even where I am, that they may behold my glory which thou hast given me. And David saith, In y Ps. 16. 11. Reu. 22.4. thy presence is fullness of joy, and at thy right hand there are pleasures for evermore. Thirdly, they z 1. Cor. 15. 28. shall have such an excellent communion with God, that he shall be unto them all in all. For in the end of the world, when the whole number of the elect is accomplished, Christ shall present them to his father, and as he is Mediator he shall cease to be a King, a Priest, a Prophet: for though the efficacy of his offices be everlasting: yet the execution of them shall cease, as Paul saith, a 1. Cor. 1●. 24. Then shall be the end, when he hath delivered up the kingdom to God even the father, when he hath put down all rule, all authority and power. Again, among the elect there shall not be king & subject, father, mother, child, master, servant, noble, ignoble, rich, poor, living, dead. Some will say, what then shall be? I answer, one glorious and everlasting God, the Father, the Son, and the holy Ghost shall be in all the elect, all that heart can wish and desire. Men shall not be in darkness, neither shall they need the light of the Sun, Moon, or Stars, God himself immediately shall be their light, b Reu. 21.23 as john saith, And the city hath no need of the Sun, neither of the Moon to shine in it, for the glory of God doth light it, and the Lamb is the light of it. Men shall not then need meat, drink, clothing, sleep, recreation, fire, shade, respiration, or any other such like, but God himself immediately shall be their life, and all things concerning life by Christ. Which john signifieth when he saith, that he c Reu. 22. 1, 2. saw a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb: there being by either side of it the tree of life which bore two manner of fruits, and gave fruit every month. And whereas God is continually to be worshipped in heaven: they need no other tabernacle or temple thereunto, but God himself shall be their temple: as john saith, d Reu. 21.22 I saw no temple therein: for the Lord God almighty and the Lamb are the temple of it. Fourthly, from this glorious communion which is between God and Christ as he is man, and all the Saints which are his members, there ariseth an unspeakable joy and gladness wherewith they are filled. David saith, e Psal. 36. that God's children shall be satisfied with the fatness of his house, and that he shall give them drink out of the rivers of his pleasures. This joy undoubtedly is infinite, and the saints are not only replenished with it, but they are also swallowed up of it as with an huge and infinite sea of waters, as may appear in Peter, who at the transfiguration of Christ, was so ravished out of measure with joy at the sight of it, that he quite forgot himself, saying f Mat. 17.4. to Christ, Master, it is good being here: let us make three Tabernacles, one for thee, one for Moses, and another for Elias. Lastly, out of this communion ariseth a perfect love of God, whereby the Saints love God with all their hearts, with all their souls, and strength, and this love showeth itself in that they are eternally occupied in g Reu. 7.11, 12. worshipping God, by singing of songs of praise & thanksgiving unto him. Now then seeing the kingdom of heaven is so glorious, and none can have it but the true Christian, let all men account the best things in this world h Phil. 3.8. as dross and dung, so that they may obtain Christ and his righteousness. The last reason is the endless love of jesus Christ showed in his death and passion. Thou art by nature the child of wrath and vengeance. Satan hath wounded thee with many a deadly wound of sin: thou liest bleeding at the heart and art like to die eternally. Thou being in this estate, there is no man on earth, no Saint in heaven, no Angel, no creature at all, is able to help thee; Christ only was able: he therefore came down from heaven and became man, for this cause, to work thy deliverance. Furthermore in the curing of the wound of sin, no herb, no water, no plaster, no physic, can do thee any good: only the body and blood of Christ is sovereign for this matter, being steeped in the wrath of God. He therefore subjecteth himself to the death, even the death of the cross, upon which he suffered the wrath of God due to the sin of mankind: & of his own heart blood he tempered for them a sovereign medicine to heal all thy wounds and sores. Now therefore despise not this mercy; seek unto Christ, lay open all thy sores, pray him, that he would vouchsafe thee if it be but one drop of his blood; them he will come unto thee by his holy spirit, he will wash and supple thy wounds in his blood, and bind them up. He is the a Reu. 21.23 tree of life the leaves whereof heal the nations. If thou get but one leaf of him thou art well, it will heal thee and restore thy dead soul, that thou mayst live eternally in the kingdom of heaven. If this reason will not move thee to be a Christian, thy case is desperate. It is the best reason that Peter could use to this purpose. As obedient children (saith he) fashion not yourselves unto the former lusts of your ignorance b 1. Pet. 1. 14,15. but as he which hath called you is holy, so be ye holy in all manner of conversation. His reason followeth: c Ver. 18.19 Knowing that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by the tradition of the Fathers, but with the precious blood of Christ, as a Lamb undefiled and without spot. Thus much have I spoken to the worldling, who in his heart makes no more account of Christ then of his old shoes: and who had rather be without Christ, then be without his pigs, with the Gaderens. Mat. 2. Now for the true Christians I have nothing to say but this. The Lord increase the number of them. And the d Col. 12. 9,10,11. Lord fulfil them with the knowledge of his will in all wisdom and spiritual understanding, that they may walk worthy of him, and please him in all things, being fruitful in all good works and increasing in the knowledge of God. And whereas they are at continual war against the flesh, the world, and the devil: Lord jesus strengthen them with all might through thy glorious power, unto all patience and long suffering with joyfulness. And dear father of all mercy plant that government in thy Church every where which thou hast revealed in thy word, that thy Saints may worship thee in those means, in that order and comeliness, which thou hast appointed abounding in righteousness, peace of conscience, and joy of the holy ghost. Amen, Amen. A DIALOGUE OF THE STATE OF A CHRISTIan man, gathered here and there out of the sweet and savoury writings of Master tindal and Master Bradford. TImotheus. Because of our ancient acquaintance and familiarity (dear friend Eusebius) I will make bold with you to ask such questions as may be for my edification & comfort, and of no other matters but even of religion, whereof I see you are an old professor. And the first of all, let me be bold to ask this question of you, how it pleased God to make you a true Christian, and a member of Christ jesus whom I see you serve continually with a fervent zeal. Eusebius. For that old acquaintance that was between us, and for that you are desirous to live a godly life in Christ jesus, I will not conceal the good work of my God in me: therefore I pray you mark a little what I shall say, & I will declare unto you the truth even forth of the feeling of mine own conscience. The fall of Adam did make me the heir of vengeance and wrath of God, and heir of eternal damnation, and did bring me into captivity and bondage under the devil: and the devil was my Lord, my ruler, my head, my governor, and my prince, yea, and my God. And my will was locked & knit faster unto the will of the devil, then could a hundred thousand chains bind a man unto a post. Unto the devils will did I consent with all my heart, with all my mind, with all my might, power, strength, will and life: so that the Law and will of the devil was written as well in my heart, as in my members, and I ran headlong after the devil with full sail, and the whole swing of all the power I had: as a stone cast into the air cometh down naturally of itself with all the violent swing of his own weight. O with what a deadly and venomous heart did I hate mine enemies? With how great malice of mind inwardly did I slay and murder? With what violence and rage, yea with what fervent lust committed I adultery, fornication, and such like uncleanness? With what pleasure and delectation like a glutton served I my belly? With what diligence deceived I? How busily sought I the things of the world? Whatsoever I did work, imagine or speak was abominable in the sight of God, for I could refer nothing unto the honour of God: neither was his law or will written in my members, or in my heart, neither was their any more power in me to follow the will of God then in a stone ascend upward of itself. And besides that I was asleep in so deep blindness that I could neither see nor feel in what misery, thraldom and wretchedness I was, till Moses came and awaked me and published the law. When I heard the law truly preached how that I ought to love and honour God with all my strength and might from the low bottom of the heart, because he did create me Lord over it, and my neighbour, yea mine enemies as myself inwardly from the ground of my heart, because God hath made them after the likeness of his own image, and they are his sons as well as I, and Christ hath bought them with his blood, and made them heirs of everlasting life as well as I: and how I ought to do whatsoever God biddeth, and to abstain from whatsoever God forbiddeth, with all love and meekness, with a fervent and burning lust from the centre of the heart. Then began my conscience to rage against the Law and against God. No sea, be it never so great a tempest was so unquiet, for it was not possible for me a natural man to consent to the Law that it should be good, or that God should be righteous which made the law: in as much as it was contrary unto my nature, and damned me and all that I could do, and never showed me where to fetch help, nor preached any mercy a Rom. 4. but only set me at variance with God, & provoked & stirred me to rail on god, and to blaspheme him as a cruel tyrant. And indeed it was not possible to do otherwise, to think that God made me of so poisoned a nature, and gave me an impossible law to perform: I being not borne again by the spirit, and my wit, reason, and will being so fast glued, yea nailed and chained unto the will of the devil. This was the captivity and bondage whence Christ delivered me, redeemed, and loosed me. His blood, his death, his patience in suffering rebukes & wrongs and the full wrath of God, his prayers and fastings, his meekness & fulfilling the uttermost points of the law, appeased the wrath of God, brought the favour of god to me again, obtained that God should love me first, and be my father, and that a merciful father, that would consider my infirmity and weakness, & would give me his spirit again, which he had taken away in Adam, to rule, govern and strengthen me, and to break the bands of Satan, wherein I was so strait bound. When Christ was on this wise preached, and the promises rehearsed which are contained in the book of God (which preaching is called the Gospel or glad tidings,) and I had deeply considered the same: then my heart began to wax soft and melt at the bounteous mercy of God, and kindness showed of Christ. For when the gospel was preached, the spirit of God (me thought) entered into my heart, and opened my inward eyes and wrought a lively faith in me, and made my woeful conscience feel and taste how sweet a thing the bitter death of Christ is, and how merciful and loving God is through Christ's purchasing and merits, and made me to begin to love again, and to consent to the law of God how that it is good & aught so to be, and that God is righteous that made it: lastly, it wrought in me a desire to be whole, and to hunger and thirst after more righteousness and more strength to fulfil the law more perfectly: and in all that I do or leave undone to seek God's honour and his will with meekness, evermore condemning the imperfectness of my deeds by the law. Now than this good work of God to my salvation standeth in two points, the working of the law, & the working of the gospel: the preaching of the law was a key that bound and damned my conscience, the preaching of the gospel was another key that loosed me again. These two salves (I mean the law & the gospel) used God and his preacher to heal & cure me a wretched sinner withal. The law did drive out my disease and made it appear, & was a sharp salve and fretting corrosive, and killed the dead flesh, and loosed and drew the sore out by the root, and all corruption. It pulled from me all trust and confidence I had in myself, and in mine own works, merits, deservings, and ceremonies, and robbed me of all my righteousness, and made me poor. It killed me in sending me down to hell, and bringing me almost to utter desperation, and prepared the way of the Lord, as it is written of john Baptist. For it was not possible that Christ should come unto me as long as I trusted in myself or in any worldly thing, or had any righteousness of mine own, or riches of holy works. Then afterward came the gospel a more gentle plaster, which suppled and suaged the wounds of my conscience and brought me health: it brought the spirit of God, which loosed the bands of Satan, and coupled me to God and his will through a strong faith and fervent love. Which bands were to strong for the devil, the world, or any creature to lose. And I a poor and wretched sinner felt so great mercy that in myself I was most sure that God would not forsake me, or ever withdraw his mercy & love from me. And I boldly cried out with Paul, saying, Who shall separate me from the love of God, etc. Finally, as before when I was bound to the devil, & his will, I wrought all manner of wickedness, for I could do no otherwise, it was my nature: even so now since I am coupled to God by Christ's blood, I do good freely, because of the spirit, & this my nature. And thus I trust I have satisfied your fi●st demand. Timoth. Yea, but me thinks you do too much condemn yourself in respect of sin. For I can remember that from your childhood you were of a good and gentle nature, and your behaviour was always honest and civil, & you could never abide the company of them that were roisters and ruffians, & swearers, and blasphemers, and contemners of God's word, and drunkards, which now are termed good fellows. And your dealing with all men hath been ever commended for good, faithful and just. What mean you then to make yourself so abominable and accursed, and to say, you were so wholly addicted unto wickedness, and your will so fearfully and miserably in captivity unto the will of the devil. Euseb. Brother Timothy, I know what I say, God give me grace to speak it with more lively feeling of my weakness and with a more bitter detestation of my sin. By nature through the fall of Adam am I the child of wrath, heir of the vengeance of God by birth: yea and so from my first conception: and I had my fellowship with the damned devils under the power of darkness & rule of Satan, while I was yet in my mother's womb: and although I showed not the fruits of sin as soon as I was borne nor long after: yet was I full of the natural poison, from whence all wicked deeds do spring, and cannot but sin outwardly, as soon as I am able to work (be I never so young) if occasion be given: for my nature is to sin as is the nature of a serpent to sting: & and as a Serpent yet young, or yet unbroughtforth is full of poison and cannot afterward (when time and occasion is given) but bring forth the fruits threreof. And as an adder, a toad, or a snake is hated of man, not for the evil it hath done, but for the poison that is in it, and hurt which it cannot but do: so am I hated of God for that natural poison which is conceived and borne with me before I do any outward evil. And as the evil which a venomous worm doth, maketh it not a serpent, but because it is a venomous worm, therefore doth it evil, and poisoneth: even so do not our evil deeds make us evil first, but because we are of nature evil, therefore do we evil, and think evil, to eternal damnation by the law, and are contrary to the will of God in our will and in all things consent unto the will of the fiend. Timoth. As yet I never had such a feeling of my sin as you have had, and although I would be loath to commit any sin, yet the Law was never so terrible unto me, condemning me, pronouncing the sentence of death against me, and stinging my conscience with fear of everlasting pain, as I perceive it hath been unto you: therefore I fear oftentimes lest my profession of religion should be only in truth mere hypocrisy, I pray you let me hear your mind. Euseb. A true saying it is that the right way to go unto heaven, is to sail by hell, and there is no man living that feeleth the power and virtue of the blood of Christ, which first hath not felt the pains of hell. But yet in these pains there is a difference: and it is the will of God, that his children in their conversion shall some of them feel more, and some less. Ezechias on his death bed complaineth that the Lord breaketh his bones like a Lion, that he could not speak by reason of pain, but chattered in his throat like a Crane, & mourned like a Dove. Esa. 38. job. 6.4. job. 13. job saith, that God is his enemy, and hath set him up as a mark to shoot at, and that the arrows of the Almighty are upon him, and that the poison of them hath drunk up his spirit. David bewaileth his estate in many Psalms, but especially in the 130. Psalm, Psal. 132. where he beginneth on this manner: Out of the deep places have I called unto thee, O Lord: which is as though he should say; O my poor soul fall not flat down, vex not thyself out of measure: the burden of thy sins press thee sore indeed, but be not for all that quite overwhelmed, thou art thrust down so low into the depth of deeps, that thou hadst need cry aloud to be heard of him which dwelleth in the highest heights: and the ever burning hell fire is not far from that lake whither thine iniquities have plunged thee, so that thou mayest perceive as it were the Echo of their cries and desperate howl, which be there cast out of all hope of ever coming forth. But the Lord which bringeth forth even to the borders of hell his best beloved when they forget themselves, knoweth also how well to bring them back again. Go no further then downward, but lift up thy heart together with thine eye, and seek unto the Lord, to reach unto thee his merciful and a helping hand. Again in the Scriptures we find examples of men converted unto the Lord without any vehement sorrow of their sins. What anguish of conscience had the thief upon the cross for his former life in his present conversion at the hour of death? How was Lydia dismayed and cast down in respect of her wickedness, like as David was or job, whose heart God only is said to have opened to give attendance to the preaching of Paul and Silas, who also even presently after was ready to entertain them, and to make them a feast in her house, which she could not have done if she had been in the perplexities of Ezechias, or David. The same may be spoken of the jailer, and of them which heard Peter's sermon at jerusalem, who for all that they had murdered our Saviour Christ, yet in their conversion, their hearts were only for the time pricked. So then God in preparing us, which in truth are nothing but fleshly and stinking dunghills of sin; nay, very uncleanness and pollution itself, I say in preparing us to be the Temples of his holy Spirit to dwell in, and the storehouses to hoard up his heavenly graces in, doth otherwhiles use a mild and gentle remedy, and maketh the Law to look upon us, though with no loving and gentle, yet with no fearful countenance; and otherwhiles in some he setteth a sharp edge upon the Law, and maketh it to wound the heart very deep, and as a strong corrosive to torment them, and to fret and gnaw upon their consciences. And we see by experience● that a botch or a bile in a man's body, is as well eased of the corruption that is in it by the pricking of the point of a small needle as by the lancing of a great razor. Wherefore if God by his spirit have wrought in you sorrow for sin in any small measure, though not in as great measure as you desire, you have no cause to complain: and in that you are grieved with a godly sorrow for your sins, it is a good token of the grace of God in you. Timoth. Surely this is a great comfort you give me, God make me thankful for it. And I pray you more plainly show me the state of your life till this hour, that I and all other may take warning by it. Euseb. That which may do good unto other men I will never conceal, though it be to my perpetual shame. As I was conceived and borne in sin, so my parents brought me up in ignorance, and never showed me my shame, and misery by God's law: & lived a long time, even as a man in a dead sleep or trance, and in truth I lived as though there were neither heaven nor hell, neither God nor devil. And the devil himself (as I now perceive) did often persuade my secure conscience that I was the child of god, & should be saved as well as the best man in the world: and I yielded to his persuasion, and did verily think it: so that when the preacher for wickedness & security denounced God's judgements and hell fire, I have said unto my neighbours that I hoped I should be saved, and he should go to hell: and when I was asked whether I could keep all the commandments of the law, I said that I could: and being asked whether I never sinned, I said I thought that otherwhiles I did; but for them which were but few, I hoped God would have mercy, and have me excused, and all my neighbours were glad of my company, they spoke well of me, and I was taken for an honest man, when as indeed, before God I was a vile beast, & the child of wrath, inspired with the spirit of the devil continually. Well, after I heard the Law preached, & I saw and remembered many fearful judgements of God upon men, whom I in reason thought were as good men as I, than I began to consider mine own estate, and to perceive my sins, and my cursedness, and upon a time above all other, the curse of the law made me inwardly afraid, and my flesh then began to tremble and quake: then I could not sleep in the night season; I was afraid of every thing. If I were in my house, I thought the house would fall on my head: if abroad, I thought every cranny of the earth would open itself wider and swallow me. I started at every straw and at the moving of a fly: my meat was loathsome unto me, and I thought I was not worthy of so good a creature of God, and that God might justly turn it to my bane: the grief of my heart for my life passed made me shed abundance of tears: and upon that I remembered in David's Psalms, that his tears were his drink, and that he did wet his bed with tears. And now the devil changed both his coat and his note, and in fearful manner cried in my ears, that I was a reprobate, his child: that none of God's children were as I am, that this grief of my soul was the beginning of hell. And the greater was my pain, because I durst not open my mind unto any for fear they should have mocked me, and have made a jest of it. Wherefore I was feign to go to a godly learned preacher; I showed mine estate unto him; after I had continued with him the space of two or three days, I received comfort both by the promises of mercy, which he showed me in the book of God, and by his fervent, godly and effectual prayers: and I thank God ever since I have had some assurance (in spite of the devil) that I do appertain to the kingdom of heaven, and am now a member of jesus Christ, and shall so continue for ever. Timoth. How know you that God hath forgiven your sin? Euseb. Because I am a sinner and he is both able and willing to forgive me. Timoth. I grant that he is able to forgive you, but how know you that he● will● you know your sins are very great. Euseb. I grant: but Christ's passion is far greater: and although my sins were as red as scarlet and as purple, yet they shall be as white as snow, and as soft as wool. Timoth. Oh but you have sinned very often. Euseb. Tell me not I pray you what I have done but what I will do. Timoth. What will you do? Euseb. By God's grace it is my full purpose, and my earnest prayer to God is, hereafter to take better heed, and to amend my former life. Timoth. Is that enough think you? Euseb. What lacketh? Timoth. The favour and mercy of God, that may clean forsake you. Euseb. Nay, that I will never grant: for I am certainly persuaded of the favour and mercy of God even to the salvation of my soul. Timoth. Oh show me that, that is the thing I earnestly desire, to be assured of God's special goodness, even by your experience. Euseb. According as God hath given me to feel the same, so will I show it you. And first of all the dealing of God towards me is a good argument to me. In the first commandment, God hath commanded me to take him to be my God, and in the Lord's prayer he teacheth me to call him father: he hath created the world generally, and every creature particularly for man, and so for me, to serve for my commodity, necessity, & admonition. Also he hath made me for his own image, having a reasonable soul, body, shape, where he might have made me a Toad, a Serpent, a swine, deformed, frantic. Moreover, he hath wonderfully preserved me in my infancy, childhood, youth, middle age hitherto from manifold dangers and perils: all which do confirm in me a persuasion of God's fatherly love: and that I should not doubt hereof: where I might have been borne of Turks, lo it was the will of God, that I should be borne of Christian parents, and be brought into God's Church by baptism, which is the Sacrament of adoption, and requireth faith, as well of the remission of my sins as of sanctification, and holiness to be wrought of God in me by his grace and holy spirit: where I might have been borne in an ignorant time and religion, God would that I should be borne in these days and in this country where is more knowledge revealed then ever was here or in many places else is. Where I might have been of a corrupt judgement, and entangled with many errors of Papistry, and of the Family of Love, and of the schism of Browne, by God's goodness my judgement is reform, and he hath lightened mine eyes to see, and my heart to embrace his sincere truth. By all which things I do confirm my faith of this, that God always hath been, is, and will be for ever my father, and at my departing forth of this world will give me the crown of everlasting glory. Secondly, when as man is evermore doubting of the promises of God be they never so certain, God of his infinite mercy to prevent all occasions of doubting, promiseth to give his own spirit as a pledge, pawn, or earnest penny unto his children of their adoption, & election to salvation. Now, since it pleased God to call me from hypocrisy to be a member of his Church, I feel that in myself which I never felt or heard of before. In times past, I came to prayers and to the preaching of gods word, even as a Bear cometh to the stake; now the word of God is meat and drink to me, and prayer is no burden unto me, but my ordinary exercise. If I rise in the morning I am not well till I have prayed and given thanks to God, if I do any thing, it cometh into my mind to pray. In my prayers I find great joy and comfort and exceeding favour of God, I never think I can well take my rest, or do any thing else except first I ask it at God's hand in Christ. Lastly, when my mind and heart is wholly occupied in worldly matters, I am stirred up, and as it were drawn to pray unto god for the remission of my sins, and the assurance of my salvation, & in prayer I have had those groans which for their greatness cannot be expressed. Now from whence cometh all this? From the devil? No. In these actions I have found him my enemy, and a continual hinderer of them. For he by his craft when I have been heavy and weak, hath assailed to provoke me to some sins whereunto my cursed nature was most given, and I having yielded to him, have been so hardened & blinded by those sins, that for a time I have made light account of the word of God and prayer. Well then, peradventure this came from mine own self? No neither. This cursed nature of mine hath been more pleased and delighted with sin, and with the pleasures of the world, then with such exercises, from which it draweth me and presseth me down as lead. I cannot think that such a poisoning Cockatrice can lay such good eggs, or that wild crab trees (such as all men are in Adam) can bring forth sweet fruits according to the will of God, except God pluck them forth of Adam, and plant them in the garden of his mercy, and stock them, and graft the spirit of Christ in them. Wherefore these are the works of God's spirit, and my conscience is thereby certified that God hath given me the spirit of adoption, and therefore that his favour and mercy shall continue towards me for ever. For the gifts of God are without repentance, and whom God once loveth, him he loveth for ever. Thirdly, there be certain fruits of God's children which I find in me by which I am confirmed in God's favour. S. john in his first Epistle saith, that hereby we know that we are translated from death to life because we love the brethren. Truly I feel in my heart a burning love towards them which are good Christians, though I never knew them nor saw them, and I am very desirous to do any good for them: and if drops of my heart blood would do them good they should have them. Moreover, I hate all sin and wickedness with a bitter hatred, and I long to see the coming of my Saviour Christ to judgement, I am grieved and disquieted because I cannot fulfil the law of god as I ought, all which I have learned forth of God's word to be tokens of God's children. And thus you see what evidence I have to show that I am a true member of the Church militant, and in the favour of God. Timoth. Have you a steadfast faith in Christ, (as these arguments seem to prove) without all wavering, doubting, and distrusting of God's mercy. Euseb. No, no. This my faith which I have in Christ is even fought against with doubting, and ever assailed with desperation, not when I sin only, but also in temptations of adversity, into which God bringeth me to nurture me & to show me mine own heart, the hypocrisy and false thoughts that there lie hid, my almost no faith at all, and as little loue● even then happily when I thought myself most perfect of all: for when temptations come I cannot stand, when I have sinned faith is feeble, when wrong is done unto me I cannot forgive, in sickness, in loss of goods, in all tribulation I am unpatient, when my neighbour needeth my help that I must depart with him of mine own, than love is cold. And thus I learn and feel that there is no power to do good but of god only. And in all such temptations my faith perisheth not utterly, neither my love and consent to the law of God: but they be weak, sick, wounded, and not clean dead. As I dealt with my parents being a child, so now deal I towards God my loving father. When I was a child my father and mother taught me nurture and wisdom, I loved my father and all his commandments, and perceived the goodness he showed me, that my father loved me, and all his precepts are unto my wealth and profit, and that my father commandeth nothing for any need he hath thereof, but seeketh my profit only, and therefore I have a good faith unto all my father's promises, and love all his commandments, and do them with good will, and with good will go every day to the school: And by the way happily I saw a company play, and with the sight, was taken and ravished of my memory, and forgot myself, and stood and beheld, and fell to play also forgetting father and mother, and all their kindness, all their Laws, and mine own profit also. Howbeit, the knowledge of my father's kindness, the faith of his promises, and the love that I had again unto my father, and the obedient mind were not utterly quenched, but lay hid, as all things do when a man sleepeth or lieth in a trance. And as soon as I had played out all my lusts, or else by some had been warned in the mean season, I came again to my old profession. Notwithstanding many temptations went over my heart, and the law as a right hangman tormented my conscience, and went nigh to persuade me that my father would thrust me away, and hang me if he catched me, so that I was like a great while to run away, rather than to return to my father again. Fear and dread of rebuke, and of loss of my father's love, and of punishment, wrestled with the trust which I had in my father's goodness, & as it were gave my faith a fall. But I rose again as soon as the rage of the first brunt was past, and my mind was more quiet. And the goodness of my father and his old kindness came unto my remembrance, either by mine own courage, or by the comfort of another. And I believed that my father would not put me away or destroy me: and he hoped that I would do no more so. And upon that I got me home again dismayed, but not altogether faithless: the old kindness would not let me despair, howbeit all the world could not set mine heart at rest, until the pain had been past, and until I had heard the voice of my father, that all is forgotten. Timoth. Seeing that you have thus plainly and truly showed the weakness of yours, and consequently of all men's faith, show me I pray you how by the weakness of faith a Christian is not rather discomforted than comforted, and assured of his salvation. Euseb. God doth not so much regard the quantity of his graces as the truth of them, he approveth a little faith if it be a true faith: yea, if faith in us were no more but a grame of mustard seed (which is the least of all other seeds) it should be effectual, and God would have respect unto it. The poor diseased beggar with a lame hand, having the palsy also, is able nevertheless to reach out the same and receive an alms of a King: and so in like manner a weak and languishing faith is sufficiently able to reach out itself, and to apprehend the infinite mercies of our heavenly king offered unto us in Christ. Faith in the 3. of john, is compared unto the eye of the Israelite, which although it were of dim sight, or looked a squint, yet if it could never so little behold the brazen serpent, it was sufficient to cure the stings of the fiery serpents, and to save life. Timoth. Seeing that you satisfy me in every point so fully, show me I pray you, whether a man may be wicked and have faith, and whether faith entering expelleth wickedness. For I have heard some say, that a man might believe the word of God, and yet be never the better in his life, or holier then before he was. Euseb. Many there are which when they hear or read of faith, at once they consent thereunto, and have a certain imagination and opinion of faith: as when a man telleth a story, or a thing done in a strange land that pertaineth not to them at all; which yet they believe and tell us a true thing, and this imagination or opinion they call faith. Therefore as soon as they have this imagination or opinion in their hearts, they say, verily, this doctrine seemeth true, I believe it is even so: then they think that the right faith is there; but afterward when they feel in themselves no manner of working of the Spirit, neither the terrible sentence of the Law, and the horrible captivity under Satan, neither can perceive any alteration in themselves, and that any good works follow, but find they are altogether as before, and abide in their old estate, then think they that faith is not sufficient, but that works must be joined with faith to justification: but true faith is only the gift of god, & is mighty in operation, ever working, being full of virtue: it reneweth man, and begetteth him a fresh, altereth him, changeth him, and turneth him altogether, into a new creature and conversation: so that a man shall feel his heart clean changed, and far otherwise disposed then before, and hath power to love that which before he could not but hate, & delighteth in that which before he abhorred, and hateth that which before he could not but love. And it setteth the soul at liberty, and maketh her free to follow the will of God, and is to the soul as health to the body. After that a man is pined with long sickness, the legs can not bear him, he cannot lift up his hands to help him, his taste is corrupt, sugar is bitter in his mouth, his stomach longeth after slubbersauce & swash, at which a whole stomach is ready to cast his gorge: when health cometh she changeth and altereth him clean, giveth him strength in all his members, lust and will to do of his own accord that which before he could not do, neither could suffer that any man should exhort him to do, and hath now lust in wholesome things, and his members are free and at liberty, & have power to do all things of his own accord which belong to a sound and whole man to do. And faith worketh in the same manner, as a tree brings forth fruit of his own accord: and as a man need not bid a tree bring forth fruit, so is there no law put to him that believeth and is justified through faith, to force him to obedience, neither is it needful. For the Law is written and graven in his heart, his pleasure is daily therein, & as without commandment even of his own nature he eateth, drinketh, seeth, heareth, talketh, goeth: even so of his own nature without any compulsion of the law, he bringeth forth good works: and as a whole man when he is a thirst tarrieth but for drink, & when he hungereth abideth but for meat, & then drinketh and eateth naturally: even so is the faithful ever a thirst, and an hungered after the will of God, and tarrieth but for an occasion: & whensoever an occasion is given he worketh naturally the will of God. For this blessing is given them that trust in Christ's blood, that they thirst and hunger to do Gods wil He that hath not this faith, is but an unprofitable babbler of faith and works, and neither wotteth what he babbleth, nor whereunto his words tend. For he feeleth not the power of faith nor the working of the spirit in his heart, but interpreteth the Scriptures which speak of faith and works after his own blind reason, and foolish fantasies, not having any experience in himself. Timoth. Every member of Christ's congregation is a sinner, and sinneth daily, some more, and some less: for it is written, 1. joh. 1. If we say we have no sin we deceive ourselves, and the truth is not in us. And Paul Rom. 7. That good which I would, that do I not: but that evil which I would not, that do 1. So it is not I that do it (saith he) but sin that dwelleth in me. So the Christian man is both a sinner and no sinner: which how it can be, show it me by your experience. Euseb. I being one man in substance and two men in quality, flesh and spirit, which in me so fight perpetually the one against the other, that I must go either backward or forward, and cannot stand long in one estate. If the spirit overcome in temptations, then is she stronger and the flesh weaker. But if the flesh get a custom, then is the spirit none otherwise oppressed of the flesh, then as though she had a mountain on hi● back, and as we sometime in our dreams think we bear heavier than a millstone on our breasts: or when we dream now and then that we would run away for fear of some thing, our legs seem heavier than lead: even so is the spirit oppressed and overladen of the flesh through custom, that she struggleth and striveth to get up, and to break loose in vain, until the God of mercy which heareth my groan through jesus Christ, come and lose her with his power, and put something on the back of the flesh to keep her down, to minish her strength, and to mortify her. So then no sinner I am if you regard the Spirit, the profession of my heart toward the Law of God, my repentance and sorrow that I have both because I have sinned, and am yet full of sin, and look unto the promises of mercy in our Saviour Christ, and unto my faith. A sinner am I if you look to the frailty of my flesh which is a remnant of the old Adam, and as it were the stock of the old olive tree, ever and anon when occasion is given, shooting forth his branches, leaves, bud, blossom, and fruit also: which also is as the weakness of one which is newly recovered of a great disease, by the reason whereof all my deeds are imperfect, and when occasions be great I fall into horrible deeds, and the fruit of the sin which remaineth in my members breaketh out. Notwithstanding, the Spirit leaveth me not, but rebuketh me, and bringeth me home again unto my profession, so that I never cast off the yoke of God from off my neck, neither yield up myself unto sin to serve it, but fight a fresh, and begin a new battle. And I had rather you should understand this forth of the Scriptures, by the example of jonas and the Apostles. jonas was the friend of God, and a chose● servant of God, to testify his will unto the world. He was sent from the land of Israel, where he was a Prophet, to go amongst an heathen people and the greatest city of the world, then called Ninive, to preach that within forty days they should be destroyed for their sins: which message the free will of jonas had as much power to do as the weakest hearted woman in the world had power, if she were commanded to leap into a tub of living snakes and adders: as happily if God had commanded Sara to sacrifice her son Isaac, as he did Abraham, she would have disputed with God, ere she had done it, a● though she were strong enough. Well, jonas heartened by his own imagination, and reasoning after this manner; I am here a Prophet unto God's people the Israelites: which though they have God's word testified unto them daily, yet despise and worship God under the likeness of calves, and after all manner of fashions save after his own word, and therefore are of all nations the worst and most worthy of punishment. And yet God for love of a few that are among them, and for his name's sake spareth and defendeth them: how then shall God take so cruel vengeance on so great a multitude of them to whom his name was never preached, and therefore are not the tenth part so evil as these? If I therefore shall go preach, I shall lie and shame myself and God too, and make them the more to despise God. Upon this imagination he fled from the presence of God, and from the country where God is worshipped. When jonas entered into the ship, he laid him down to sleep, for his conscience was tossed between the commandment of God which sent him to Ninive, and his fleshly wisdom which dissuaded and counseled him to the contrary, and at last prevailed against the commandment, and carried him another way as a ship caught between two streams (as the Poets feign the mother of Meleager to be between divers affections; while to avenge her brother's death she sought to slay her own son) whereupon for very pain and tediousness he lay down to sleep to put the commandment out of mind, which did so gnaw and fret his conscience: as also the nature of all the wicked is, when they have sinned in earnest, to seek all means with riot, revel, and pastime to drive the remembrance of sin forth of their hearts, as Adam did to cover his wickedness with aprons of figleaves. But God awoke him out of his dream, and set his sins before his face: for when the lot had caught jonas, then be sure that his sin came to remembrance again, and that his conscience raged no less than the waters of the sea. And then he thought, he only was a sinner, and thought also that as verily as he had fled from God, as verily God had cast him away: for the sight of the rod maketh the natural child not only to see and acknowledge his fault, but also to forget all his father's old mercy and goodness. And then he confessed his sin openly, and of very desperation to have lived any longer he had cast himself into the sea betimes, except they would be lost also: for all this God provided a fish to swallow jonas. When jonas had been in the fishes belly a space, the rage of his conscience was somewhat quieted, and he came to himself again, and had received a little hope, and the qualms and pangs of desperation which went over his heart were half overcome: then he prayed to God, and gave thanks unto him. When jonas was cast upon the land again, than his will was free, and he had power to go whither God sent him, and to what God commanded him, his own imagination laid apart: for he had been at a new school, and in a furnace where he was purged of much refuse & dross of fleshly wisdom which resisted the wisdom of God. For as far as we be blind in Adam we cannot but seek and will our own profit, pleasure, and glory: and as far as we be taught in the spirit, we cannot but seek and will the pleasure of God only. Then jonas preached to Ninive, and they repent: then jonas showed again his corrupt nature for all his trying in the Whale's belly. He was so displeased because the Ninivites perished not, that he was weary of his life, and wished death for very sorrow, that he had lost the glory of his prophesying, in that his prophecy came not to pass, but he was rebuked of God, as in his prophecy you may read. The Apostles, Christ taught them ever to be meek and to humble themselves: yet oft they strived among themselves who should be greatest: the sons of Zebede would fit one on the right hand of Christ, the other on the left. They would pray that fire might descend from heaven and consume the Samaritans. When Christ asked, Who say men that I am? Peter answered, Thou art the son of the living God, as though Peter had been as perfect as an angel. But immediately after when Christ preached unto them of his death and passion, Peter was angry and rebuked Christ, & thought earnestly that he had raved, and not witted what he had said: as at another time in which Christ was so fervently busied in healing the people, that he had no leisure to eat, they went out to hold him, supposing that he had been beside himself. And one that cast forth devils in Christ's name they forbade, because he waited not on them, so glorious were they yet. And though Christ taught alway to forgive, yet Peter after long going to school, asked whether men should forgive seven times, thinking that eight times had been too much. And at the last supper, Peter would have died with Christ, but yet within few hours after he denied him both cowardly and shamefully. And after the same manner, though he had so long heard that no man must avenge himself, but rather turn the other cheek to the smiter again, yet when Christ was in taking, Peter asked whether it were lawful to smite with the sword, and tarried no answer, but laid on rashly. So that although we be once reconciled to God, yet at the first we be but children and young scholars, weak and feeble, and must have leisure to grow in the spirit, in knowledge, love, and deeds thereof, as young children must have time to grow in their bodies: and so in like manner the sting of the serpe●● is not pulled out at once, but the poison of our nature is minished by little and little, and cannot before the hour of death be wholly taken away. Timoth. I perceive by your godly discourse, the manifold conflicts between the flesh and the spirit, and that the flesh is like to a mighty giant, such a one as was Goliath, strong, lusty, stirring, enemy to God, confederate with the devil: & the spirit like to a little child, such a one as was little David, new borne, weak and feeble, not always stirring: now than what means do you use to weaken the flesh, and strengthen the spirit? Euseb. I use to tame my flesh with prayer and fasting, watching, deeds of mercy, holy meditations and reading the Scriptures, and in bodily labour, and in withdrawing all manner of pleasures from the flesh, and with exercises contrary to the vices which I find my body most inclined to, and with abstaining from all things that encourage the flesh against the spirit: as reading of toys and wanton books, seeing of plays and interludes, wanton communication, foolish jesting, and effeminate thoughts and talking of covetousness, which Paul forbiddeth, Eph. 5. magnifying of worldly promotions. If these will not mortify my flesh, than God sendeth me some troubles, and so maketh me to grow and wax perfect, and fineth and trieth me as gold in the fire of temptations and tribulations. Thus very often he maketh me to take up my cross and naileth my flesh unto it, for the mortifying thereof. Mark this, if God send thee to the sea, and promise to go with thee, he will raise up a tempest against thee, to prove whether thou wilt abide his word, and that thou mayst feel thy faith and weakness, and perceive his goodness: for if it were always fair weather and thou never brought into such jeopardy, whence his mercy only delivereth thee, thy faith should be only a presumption, & thou shouldest be ever unthankful to God, and merciless unto thy neighbour. If God promise riches, the way thereupon is poverty: whom he loveth, him he chasteneth: whom he exalteth, he casteth down: whom he saveth he first damneth: he bringeth no man to heaven, except he send him to hell first: if he promise life, he slayeth first: when he buildeth, he casteth down all first: he is no patcher; he cannot abide another man's foundation: he will not work till all be past remedy, and brought to such a case that men may see how that his hand, his power, his mercy, his goodness, his truth hath wrought altogether: he will let no man be partaker with him of his praise and glory: his works are wonderful and contrary to man's works; who ever (save he) delivered his own son, his only son, his dear son, his darling unto the death, and for his enemies, to win his enemies, to overcome them with love, that they might see love and love again, and of love likewise to do to other men, and to overcome them with well doing? joseph saw the sun and the moon and seven stars worshipping him, nevertheless ere that came to pass God laid him where he could see neither sun, nor moon, neither any star of the sky, and that many years, and also undeserved, to nurture him, to make him humble and meek, and to teach him Gods ways, and to make him apt and meet for the room and honour again he came to it; that he might be strong in the spirit to minister it well. God promised the children of Israel a land with rivers of milk and honey, yet he brought them forth the space of forty years into a land wherein no rivers of milk and honey were, but where so m●ch as a drop of water was not, to nurture and teach them as a father doth his son, and to do them good at the latter end, to subdue their cankered nature, to make them strong in the spirit to use his benefits aright. Lastly, God promised David a kingdom, and immediately stirred up Saul against him to persecute him, and to hunt him as men do hares with grayhounds, and to ferret him out of every hole, and that for the space of many years, to turn him, to make him to mortify his lusts, to make him to feel his own diseases: in fine, to make him a good man, and a good king. Timoth. But how if it come to pass that you be tempted to any great sin, and the flesh overcome the spirit, in what case are you then? Euseb. There is no body here but you and I, and I take you to be a Christian and a faithful friend: therefore I will show a little of my experience. The last year by reason of the dearth, I and my family were put to great pinches, and most commonly we had nothing but bread and water: hereupon I bethought me how I might get somewhat to relieve my family: it came into mind that in our town a rich man had a great flock of sheep, and that I might take one of them without any hurt of him. I was very loath at the first: but because there was such great stealing of sheep, and I was in extremity, in the night I went among his sheep and took a lamb, and I told my family that it was given me: I presently killed it, the skin and the entrails I buried in my backside, the flesh we dressed by quarters, and did eat it with thanksgiving (as my manner is) but surely very coldly, and me thought my prayer was abominable in God's sight. After I had thus done: we fared well for the space of two days, but I felt my heart hardened, and my lips were almost locked up, that I could not as I was wont praise the Lord. The third night after, I went with a quiet conscience (me thought) to my bed, and then I slept sound till three of the clock in the morning, but I dreamt that one came to carry me to prison, upon that on a sudden I awaked, and being afraid looked about me, and fell to consider why I should be afraid, and I remembered that I had sinned against God by robbing my neighbour: O than my fear increased, and I thought that hell gaped to devour me, and the law looked upon me with such a terrible countenance, and so thundered in mine ears, that I durst not abide in my bed, but up and to go. Then the devil assailed me on every ●ide, to persuade that God had cast me away: saying, they that be Gods, have power to keep his laws, thou hast not, but breakest them: therefore thou art a castaway and a damned creature, and hell gapeth and setteth open his mouth to devour thee. And I thought with myself that I had been always a rank hypocrite: for as the clouds of the air do cover the sun, so that sometimes a man cannot tell by any sense that there is any sun, the clouds and winds hiding it from our sight: even so my cecitie and blindness, and corrupt affections, and the rage of my conscience did so overshadow the sight of God's seed in me, & so overwhelm his spirit, as though I had been a plain reprobate. And thus it came to pass that David making his prayer to God according to his own sense and feeling, but not according to the truth; desired of God to give him again his spirit. Which thing God never doth indeed: although he made me to think so for a time: for always he holdeth his hand under his children in their falls, that they lie not still as other do which are not regenerate. I being thus turmoiled and stung with the conscience of sin and the cockatrice of my poisoned nature, having beheld herself in the glass of the righteous law of God, there was no other salve or remedy but to run to the brazen serpent Christ jesus which shed his blood, hanging upon the cross, and to his everlasting testament and merciful promise, that was shed for me for the remission of my sins, therefore I got me speedily into a close corner in my house, and there upon my face groveling, I confessed my sin and prayed a●ter this manner in effect. Father, what an horrible monster am I? What traitor? What wretch and villain? Thy mercy is wonderful, that hell hath not devoured me having deserved a thousand damnations. I have sinned, I have sinned against thy godly, holy, and righteous law, and against my brother by robbing him, whom I ought to love for thy sake as dearly as myself: forgive me father for thy son Christ his sake, according to thy most merciful promises and testament: forget not good Lord thy old mercies showed upon me, let them not at this time in me be quite removed. On this manner praying I continued many hours, and God which is near to all them that call upon him, heard me, eased my pain, and assured me of the remission of my sin. After presently, for the more easing of my conscience I went to my neighbour, and between him & me upon my knees confessed my fault with tears, desiring him to forgive me, and I would (as God's law requireth) restore that which I stole, fourfold: he (I thank him) was contented and took pity on me, and ever since hath been by God's mercy my good friend. So by little and little, God restored me to my first estate: but (me thinks) I have not that feeling which I had before, and have been worse ever since: God of his great mercy amend me, and increase his graces in me. Timoth. But I pray you, what think you, will not God condemn his own elect children if they sin? Euseb. No, for the groundwork of our salvation is laid in God's eternal election, and a thousand sins in the world, nay all the sins in the world, nay all the devils in hell cannot overthrow God's election. And it may be that sins do harden our hearts, weaken our faith, make sad the spirit of God in us: but take away faith, or altogether quench the spirit, they cannot. God condemneth no man for his sins, if he be adopted in Christ. For then joseph, Abraham, David, Peter, Marie Magdalene, should be condemned. God is like a father: and a father if his child be sick, and therefore be froward, and refuse and cast away his meat, and having eaten it spew it up again, and in his ●it be impatient, and rave, and speak evil of his father, yet I say the father will not cast him forth of his doors, but pitieth him, and provideth such things as may restore him to health, and when he is whole remembreth not his disordered behaviour in his sickness. Timoth. What means do you find most effectual to strengthen your faith, to increase God's graces in you, and to raise you up again when you are fallen? Euseb. Surely I have very great comfort by the Sacrament of the Lords Supper: for whereas I am spiritually diseased, and am prone and ready to fall, and am most cruelly oftentimes invaded of the fiend, the flesh, and the law, when I have sinned, and am put to flight, and made to run away from God my father: therefore hath God of all mercy and of his infinite pity and bottomless compassion set up his Sacrament as a sign upon a high hill, whence it may be seen on every side far and near, to call again them that be run away. And with this Sacrament he (as it were) clocketh to them, as a hen doth for her chickens, to gather them under the wings of his mercy: and hath commanded his Sacrament to be had i●● continual use, to put us in mind of his continual mercy laid up for us in Christ blood, and to witne●●e and testify it unto them, and to be the seal thereof. For the Sacrament doth much more lively print the faith, and make it sink down into the heart then do bare words only. Now when the words of the testament and promises are spoken over the bread (this my body that was broken for you: this is my blood that was shed for you) they confirm the faith; but much more when the Sacrament is seen with the eyes, and the bread broken, the wine powered out & looked on: & yet more when I taste it & smell it: As you see when a man maketh a promise unto another with light words between themselves and so they departed, he to whom the promise is made beginneth to doubt whether the other spoke earnestly or mocked, and doubteth whether he will remmber his promise to abide by it or no. But when any man speaketh with advisement, the words are more credible: & if he swear, it confirmeth the thing more, and yet the more if he strike hands, if he give earnest, if he call record, if he give hand writing & seal it: so is he the more and more believed, for the heart gathereth: lo, he spoke with advisement, deliberation and good sadness, he clapped hands, called record, and put to his hand and seal: the man cannot be so faint without the fear of God as to deny all this: shame shall make him abide his promise, though he were such a man as I could not compel him, if he would deny it. And thus we dispute: god sent his son in our nature, & made him feel our infirmities, and named his name jesus, that is a Saviour, because he should save his people from their sins, and after his death he sent his Apostles to preach these glad tidings, to thrust them in at the ears of us, & set up a Sacrament of them to testify them and to seal them, and to thrust them in, not at the ears only by rehearsing the promises of the testament over its neither at our eyes only in beholding it, but beat them in through our feeling. tasting and smelling also, and to be repeated daily and to be ministered to us. He would not (think we) make half so much a do with us if he loved us not, and would not have his Sacrament to be a witness and testimony between him and us, to confirm the faith of his promises that we should not doubt in them, when we look on the seals of his obligations wherewith he hath bound himself: and this to keep the promises and covenants better in mind, and to make them the more deeply to sink into our hearts, and be more earnestly regarded. Timoth. Considering that this which you say is too plain, great shame it is that there is such neglect of the Sacrament as there is, and that it is so seldom used: but surely want of faith and the security which overspreadeth this our country is the cause of it, the Lord if it be his will remove the same. Now let me hear a little how you lead your life, and have your conversation among men? Euseb. I have my conversation among men as sincere as I can in righteousness and holiness, which is after God's commandments: our Saviour saith, Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. Timoth. It is but a dim light which we can carry before men, and small are our good works, and to be esteemed of no value: if we were preachers or rich men, or noble men, than we might save souls, give good counsel, help many by your alms, but you and I are poor men, of base birth, and of low degree, how can we then do any good works? Euseb. As touching good works by that measure of knowledge that god hath given me, I think that all works are good which are done according to the obedience of God's law in faith and with thanksgiving to God, and with a mind desirous of his glory alone, and I think that I or any man else in doing them please God whatsoever I do within the law of God, as when I make water. And trust me if either wind or water were stopped, I should feel what a precious thing it were to do either of both, and what thanks ought to be given God therefore. Moreover, I put no difference between works, but whatsoever cometh into my hands that I do as time, place, and occasion giveth, and according to my degree. For as touching to please God there is no work better than other: God looketh not first on my works as the world doth, or as though he had need of them: but God looketh first on my heart what faith I have to his word, how I believe him, trust him, and how I love him, for his mercy that he hath showed to me, he looketh with what heart I work, and not what I work, how I accept the degree he hath put me in, not of what degree I am. Let us take example. You are a minister and preach the word, I am a kitchen boy, and wash my master's dishes. Of the Ministry hark what the Apostle saith: If I preach I have nought to rejoice in, for necessity is put upon me: If I preach not the gospel; as who should say, God hath made me so, woe is to me if I preach not. If I do it willingly (saith he) than I have my reward: that is, than I am sure that God's spirit is in me, and that I am elect to eternal life. If I do it against my will, the office is committed to me, that is, I do it not of love to God, but to get a living thereby, and for a worldly purpose, and had rather otherwise live: then do I that office which God hath put upon me, but do not please God. So then if you preached not, or in preaching had not your heart aright, you minister the office, and they that have the spirit of God hear his word, yea, though it were spoken by an Ass, and the woe belongeth to you: but and if you preach willingly with a true heart and conscience to God, than you shall feel the earnest of eternal life, and the working of the spirit of God in you, and your preaching is a good work in you. Now I that minister in the kitchen, and am but a kitchen boy, receive all things at the hand of God, know that God hath put me in such an office, submit myself to his will, and serve my master, not as a man but as Christ himself, with a pure heart according as Paul teacheth me, putting my trust in God, & of him seek my reward. Moreover, there is not a good deed done, but mine heart rejoiceth therein, yea, when I hear that the word of God is preached by you and see the people turn unto God: I consent to this deed, 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 do with the like delectation and fervency of spirit. Now he that receiveth a Prophet, in the name of a prophet, receiveth a prophet's reward, that is, he that consenteth to the deed of a prophet and maintaineth it, the same hath the spirit and earnest of everlasting life, which the prophet hath, and is elect as the prophet is. Now if we compare work to work, 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 far 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 carnal which is not renewed by the spirit and borne again in Christ's flesh, & all his works like, even the very motions of his heart & mind, as his learning, doctrine, and contemplation of high things, his preaching, teaching, and study in the scripture, building of Churches, founding of Colleges, giving of alms, and whatsoever he doth, though they seem spiritual, & after the law of God never so much: So chose he is spiritual which is renewed in Christ, and all his works which spring from faith seem they never so gross, as the washing of the disciples feet done by our Saviour Christ, & Peter's fishing after the resurrection, yea deeds of matrimony are pure spiritual if they proceed of faith, and whatsoever is done within the laws of god though it be wrought by the body, as the wiping of shoes and such like, howsoever gross they appear outwardly, yet are sanctified. Timoth. What be the special things in which you lead your conversation? Euseb. One thing is the reading of the scripture. Timoth. It is dangerous to read the scriptures, you that have 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 clear eyes without impediment or let, and walketh thereto in the light and open day, cannot but see, if he attend and take heed: even so I having the profession of my Baptism only written in my heart, and feeling it sealed up in my conscience by the holy Ghost, cannot but understand the scripture, because I exercise myself therein, and compare one place with another, and mark the manner of speech, and ask here and there the meaning of a sentence of them that be better exercised than I: for I feel in my heart, and have a sensible experience of that inwardly, which the spirit of God hath delivered in the scriptures. So that I find mine inward experience as a commentary unto me. Timoth. We are all baptised, belike than we shall all understand the Scripture. Euseb. But alas very few there be that are taught and feel their engrafting into Christ, their justification, their inward dying unto sin and living unto righteousness, which is the meaning of their Baptism. And therefore we remain all blind generally, as well the great Rabbins which brag of their learning, as the poor unlearned lay man. And the scripture is become so dark unto them, that they grope for the door and can find no way in, and it is become a maze unto them in which they wander as a mist, or as (as we say) led by Robin goodfellow. And their darkness cannot comprehend the light of the Scriptures, but they read them as men do tales of Robin hood, as riddles, or as old Priests read their Lady's Matins which they understood not. And until a man be taught his Baptism, that his heart feel the sweetness of it, the scriptures are shut up from him, and so dark that he could not understand it, though Peter, Paul, or Christ himself did expound it unto him, no more than a man stark blind can see though thou set a candle before him, or show him the sun, or point with thy finger unto that thou wouldst have him look upon. As for heresy there is no danger if a man come to the scripture with a meek spirit, seeking there to fashion himself like unto Christ, according to the profession and vow of his baptism: but chose he shall there find the mighty power of God to alter and change him in the inner man by little and little, till in process he be full shapen after the image of our Saviour in knowledge and love of all truth, and power to work thereafter. Heresies spring not of Scripture, no more than darkness of the Sun, but are dark clouds which spring out of the blind hearts of hypocrites given to pride and singularity, and do cover the face of the Scripture, and blind their eyes that they cannot behold the bright beams of the scripture. Timoth. By this I also can gather that the Papists which cannot read the Scriptures, except they fall into errors, have not the spirit of Christ working in them, and teaching them, but the lying spirit of Antichrist the devil, & that if God would give them any true feeling, and open their eyes, they would quite change their minds. But what other exercises have you? Euseb. Prayer and thanksgiving to God. For God hath promised very bountifully unto them which pray in truth, and it is one of the greatest comforts I have at all times. Again, God which commanded me not to steal, commandeth me also to pray, and his will is, that one commandment should be as well kept as another: and therefore I am persuaded that condemnation will befall a man as well for the one as for the other. And that prayer ought to be continually even in every business a man doth, me thinketh it most agreeable to Gods will. For if I should come into my neighbour's house and take his goods, and use them, not borrowing them, or ask any leave, they would lay hands on me, and make me a thief. The world, and all the things in the world are the Lords, not mine: so than if I shall daily use them, never seeking to the Lord by prayer for the use of them, before God I am an usurper, nay a rank thief, & therefore I desire of God heartily that I may use all his good creatures with fear and reverence; and that I may sanctify his name in them, which Paul showeth me to be done by the word of God and prayer, the word showing me the lawful use of his creatures: prayer obtaining at God's hands, that I may use them aright. If this practice were used of men in their professions & callings, I am persuaded there would be a thousand vices cut off which in men abound, and are committed without shame. Timoth. I think the rest of your Christian exercises be the practising of the Commandments of the law. Euseb. Yea they are indeed. Timoth. Me thinks it is an hard point of the law for a man to love his enemy. Euseb. It is indeed: yet in the faithful it will be so: for they have in their hearts a persuasion, that whereas they are damned in themselves, yet in Christ the mercy of God is most plentiful to their salvation, and all this God confirmeth and sealeth unto them by his holy spirit, and therefore they cannot but love God again, and that with a fervent love even above all things in the world, and so they love all God's creatures, and even their enemies, because they bear the image of God whom they love: like as I have a friend & love him, I love all of his name, all his kindred, and all that appertain unto him. And by the way, here is a good way to know whether we have faith or not● though faith only justify and make the marriage between our soul and Christ, and is properly the marriage garment, yea, and the sign Tau, that defendeth us from the smiting and power of evil angels, and is also the rock on which Christ's church is built, and standeth against all weather of wind and tempest: yet is faith never severed from hope and charity: then if a man will be sure that his faith is perfect, let him examine himself whether he love the law: and in like manner if he will know whether he love the law, that is, love God and his neighbour, then let him examine himself whether he believe in Christ only for the remission of sin, & obtaining the promises made in the Scripture. And even so let him compare his hope of the life to come with faith, and love, and to the hatred of sin in his life, which hatred the love of the law engendereth in him. And if they accompany not one another all three together, then let him be sure all is but hypocrisy. Timoth. Yet by your leave faith cannot make a man just before God without hope and charity: then they also with faith hath some stroke in justification. Euseb. I answer, though they be inseparable, yet I praise God I do conceive how these three have three separable and sundry offices. Faith, which only is an undoubted and sure affiance in Christ, and in the Father through him, certifieth the conscience that the sin is forgiven, and the damnation of the law taken away. And with such persuasions mollifieth the heart and maketh it love God again and his law. And as oft as we sin, faith only keepeth, that we forsake not our profession, and that love utterly quench not, and hope fail, and only maketh the peace again: for a true believer trusteth in Christ alone, and not in his own works, nor ought else for the remission of sins. The office of love is to power out again the same goodness that it hath received of God upon her neighbour, to be to him as it feeleth Christ to be to itself. The office of love is only to have compassion, and to bear with her neighbour the burden of his infirmities. 1. Pet. 4. Love covereth the multitude of sins: that is to say, considereth the infirmities, and interpreteth all to the best, & taketh for no sin at all a thousand things, of which the least were enough (if a man loved not) to go to law for, and to trouble and disquiet an whole town, and sometime a whole realm too. The office of hope is to comfort in adversity, and to make patient that we faint not, nor fall down under the cross, or cast it off our backs. Thus these three inseparable have separable offices and effects, as heat, and dryness, being inseparable in the fire have yet their separable operations, for dryness only expelleth the moistness of all that is consumed by fire, and heat only destroyeth the coldness. And it is not all one to say, the dryness only, and the dryness that is alone, neither is it all one to say, faith only, and faith that is alone. Timoth. You are to be commended, you are so perfect in these high points of religion, but I know you speak of experience, for in you faith and hope towards God, and charity towards your neighbour are inseparable. Euseb. I require no commendations: shame and confusion befall me eternally, that all glory may be unto God. Timoth. But let us talk on further of our duties which we must perform if we will live Christian like among men. And I pray you tell me what do you mean that you give so much unto the poor, considering you are so poor yourself, I speak my conscience if you had ability, you would do more than an hundred of those rich men do. Euseb. God knows my heart, it is a hell unto me to see my brother for whom Christ shed his blood, to want, if I have any thing in the world to give him. Among Christian men, love maketh all things common: every man is others debtor, and every man is bound to minister to his neighbour, & to supply his neighbours lack of that wherewith God hath endued him. Christ is Lord over all, and every Christian is heir annexed with Christ, and therefore Lord over all, and every one is Lord of whatsoever another hath: if then my brother or neighbour need, I have to help him: and if I show not mercy but withdraw my hands from him, then rob I him of his own, & am a thief. A Christian man hath Christ's spirit: now Christ is merciful, if I shall not be merciful, I have not Christ's spirit: if I have not Christ's spirit then am I none of his. And though I show mercy unto my brother, yet if I do it not with such burning love as Christ did it unto me, I must knowledge my sin and desire mercy in Christ. Timotheus. If a man must be frank and free, than a man must give of his own stock to the poor members of Christ, and diminish his own substance. Euseb. Yea indeed (if need so require) we are made stewards of those goods which God hath given us, shall a steward take all unto himself without reproof? I am sure that they which were converted at Peter's first Sermon after Christ's ascension, Act. 2. diminished their substance when they sold them and gave them to the poor. I am sure that the Churches which were in Macedonia, which sent relief unto their Churches even above their ability, they being in extreme poverty did diminish their possessions: 2. Cor. 8. and God grant our conversations may be like theirs. And that we should be like them, their examples of great compassion are recorded in the scriptures. Timoth. Many of us have ourselves, wife, children, father, mother, & kinsfolk to relieve, so that it will be heard to deal after this manner. Euseb. Had not these men so? yea, I warrant you had they. And the want of love which you deem of, the Gospel of Christ knoweth not, that a man should begin at himself, and then descend I wot not by what steps. Love seeketh not her own profit, but maketh a man to forget himself, and turn his profit to another man, as Christ sought not himself or his own profit but ours. This term (my self) is not in the gospel, neither yet father, mother, sister, brother, kinsman, that one should in love be preferred before another. The love that springeth out of Christ excludeth no man, neither putteth difference between one another. In Christ we are all of one degree without respect of persons. Notwithstanding though a Christian man's heart be open to all men● and receiveth all men, yet because his ability of goods extendeth not so far, this provision is made that every man should care for his own houshold● as father, mother, thine elders that have holpen thee, wife, children, and servants. When a man hath done his duty to his household, and yet hath further abundance of the blessing of God, that he oweth to the poor that cannot labour, and cannot get work, & yet are destitute of friends; to the poor I mean which he knoweth, and to them of his own parish. For that provision ought to be had in the Church, that every parish provide for the poor. If his neighbours which he knoweth be served, then is he a debtor to the brethren a thousand miles off, if he hear of their necessity and have himself any plenty: yea, to the very Infidels he is a debtor if they need, ●s far forth as he doth not maintain them against Christ. Thus is every man that needeth my help my father, mother, sister, and brother in Christ: even as every man that doth the will of the father, is father, mother, sister, and brother unto Christ. Timoth. Now ye somewhat persuade me of that which me thought at the first blush, was against common sense. Euseb. By God's grace I will persuade you more yet. How if our Saviour Christ jesus should now dwell upon the earth in poverty and want, could not you be contented to bestow half your goods on him? Timoth. Half my goods? Nay truly all: and my heart blood: for I know if I should lose my li●e for him, I should save it. Euseb. Very well, Christ is all in al. Every Christian man to another is Christ himself, and whatsoever is done to the poor, is done to Christ himself, and therefore your neighbour's need hath as good right in your goods as hath Christ himself which is heir and Lord over all. And look what you owe to Christ, that you owe to your neighbour's need: to your neighbour owe you your heart and life, and whatsoever you have or can do. Timoth. We need not give our relief except the poor require it. Euseb. Ask or not, if they want, you are bound to relieve them; As Christ loved you, so love them. Christ loved you being his enemy, when I am sure of it you never asked remission of sins. Timoth. We need not relieve them often, need we? Euseb. Yes, as long as you are able, and as oft as they want. If Christ should forgive us but once, we should come short of heaven. Timoth. The world is full of naughtiness, and lewd people take pleasure in doing wrong, and in slandering, & in hindering their brethren: how can you live among them in quietness, do you use to give like for like? Euseb. No, you must understand that there be two states or regiments in the world, the kingdom of heaven which is the regiment of the gospel: and the regiment of the world, which is the temporal kingdom. In the first state there is neither father nor mother, neither master, mistress, maid, nor servant, nor husband, nor wife, nor Lord, nor subject, nor inferior, but Christ is all, & each to other is Christ himself, there is none better than ot●er, but all alike good, all brethren, and Christ only is Lord over all neither is their any other thing to do, or other law, save to love one an other as Christ loved us: in the temporal regiment, is husband, wife, father, mother, son, daughter, mistress, maid, manservant, subject, Lord? Now every person is a double person, and under two regiments: In the first regiment I am a person of mine own self under Christ and his doctrine, and may neither hate nor be angry, and much less fight or revenge: but must after the example of Christ, humble myself, forsake and deny myself, and hate myself, and cast myself away, and be meek and patient, and let every man go over me, and tread me under foot, and do me wrong: and yet I am to love them, and pray for them, as Christ did for his crucifiers: for love is all, and whatsoever is not of love, is damnable and cast forth of that kingdom. In the temporal regiment thou art a person in respect of another, thou art husband, father, mother, daughter, wife, Lord, subject, and there thou must do according to thine office. If thou be a father, thou must do the office of a father and rule, or else thou damnest thyself: thou must bring all under obedience, whether by fair means or by foul: thou must have obedience of thy wife, of thy servants, and of thy subjects: if they will not obey in love, thou must chide, fight, and correct, as far as the law of God and the law of the land will suffer thee. Now to the purpose: whether a man may resist violence, and defend or revenge himself: I say nay, in the first state where thou art a person for thyself alone, and Christ's Disciple, there thou must love and of love do, study, and enforce: yea and suffer all things (as Christ did) to make peace, that the blessing of God may come upon thee, which saith, Blessed are the peacemakers for they shall be the children of God. If thou suffer and keep peace in thyself only, thy blessing is the possession of this world: but if thou so love the peace of thy brother that thou leave nothing undone or unsuffered to further it, thou shalt possess heaven. But in this worldly state where thou art no private man, but a person in respect of other, thou must, and art bound under pain of damnation to execute thine office. Of thy servants thou must exact obedience, and must not suffer thyself to be despised. If thou art a ruler, thou must take, imprison, and slay too, not of malice and hate to revenge thyself, but to defend thy subjects and to maintain thine office: the ruler must not oppress his subjects with rents, fines and customs, at all: neither pill them with taxes, and such like to maintain his own lusts: but be loving and kind unto them as Christ was to him: for they be the price of his blood. I will show my mind more plainly by one example. You are in your father's house among your brethren and sisters, there if one fight with another, or if any do you wrong, you may not revenge or smite, for that pertaineth to the father only. But if your father give you authority in his absence and command you to smite, if they will not be ruled but abuse you, than you are another person. Notwithstanding, yet you have not put off the first person, but are a brother still, and must ever love & prove all things to rule with love: but if love will not serve, than you must use the office of another person, or sin against your father. Even so when you are a temporal person you put not off the spiritual: therefore you must ever love, but when love will not help, you must with love execute the office of the temporal person. You must love your neighbour in you heart, because he is your brother in the first state; yet you must obey your ruler who hath power over you, and when need requireth at his commandment you must go with the Constable or like officer and break open your neighbours door, if he will not open it in the King's name: yea if he will not yield in the King's name, you may smite him to the ground till he be subdued, and look● what harm he getteth, that be upon his own head. Timoth. I understand you well. As I am a member of the spiritual body of Christ, I must in all my conversation follow him with patience, meekness, & long suffering, overcoming other men's evils with well doing: yet if the hurt be greater than I can bear, I must take a new person on me, and if I be a ruler, with love seek amendment: if a subject, then in the fear of God, complain to my ruler. But further I pray you soil me this doubt. If I shall be taken for a soldier, me thinks that I should then shake off all love and meekness, and then I could not practise this Christian rule. Euseb. Yes, if our Queen (God save her grace) should send you on warfare into another country, you must obey at God's commandment, and go and avenge your prince's quarrel, which you know not but that it is right. When you come thither, remember the two states in which you are: and know that in the first state, that is, the regiment spiritual, you must love them with whom you fight, and that they are your brethren bought with Christ's blood, as well as you, and for Christ's sake hate them not, yet as you are in the second state a soldier at your prince's commandment you must fight against them, and maintain your prince's quarrel, & bring them under her power: & therewithal be content with your prince's wages, neither desire your adversaries life or goods, save to advantage your prince. So then a soldier need not cast away meekness, for he may fight with his enemy and slay him, and yet love him. Timoth. Another thing I would know of you, which now cometh to my mind, I have a Landlord, he seemeth to be a very good man, he countenanceth all the good preachers in our country, and he rideth usually ten miles to hear sermons: I hold of him a house and a little land, not scarce enough to find my poor family: my lease is come out, and I have taken a new lease, but I have paid such a great fine, and my yearly rents are so racked, that I fear I and all my household are like to beg our bread: this is it disquieteth me, and almost maketh me at my wit's end, what is your counsel and advise? Euseb. Surely, it maketh my heart to bleed to see how many men brag of the gospel, and yet what little fruit the gospel hath in them, and what little love they show, even they which abound in rents and lands. My poor advise is this, that you would with patience depend upon God's providence. It is said, Blessed are the meek for they shall inherit the earth. Then let all the world study to do you wrong, yea, let them study to bring you to extreme misery, & do it too: yet if you be meek, you shall have foood and raiment enough for you and yours. And no doubt, God (who is always true of his promise) shall raise up some to help you. And my counsel is that you give your Landlord now and then a capon, now a pig, now a goose; and if you be able ● lamb or a calf, and let your wife visit your landlady now and then with spiced cakes, with apples, pears, cherries, and such like: and be you ready with your oxen, or horses, five or six times in the year, to fetch home their wood● to plow their land, than no doubt God may soften their hearts and move them to have some pity and compassion on your poor estate. Timoth. I have done all this. Nay (may it be spoken between you and me) I am at commandment, and am as a drudge to them, to do their business, and to leave my own undone, and yet have neither meat, drink, nor money. Euseb. More is the pity. But remember that they which cannot come to see men deal uprightly in the world, yet do in their heart's hunger and thirst after this righteousness, are pronounced blessed. Timoth. To let this pass: show me one rule how I might generally in all matters behave myself among men, and then for this time I will cease to trouble you. Euseb. Ask your own conscience what you may or aught to do. Would you men did so with you? Then do you it. Would not be so dealt with? Then do it not. You would not that men should do you wrong and oppress you. You would not that men should do you shame and rebuke, he on you, kill you, hire your house from you, or 'tice your servant away, or take against your will ought that is yours. You would not that men should sell you false ware, when you put them in trust to make it ready, or to lay it ought for you: and you would not that men should deceive you with great oaths, swearing th●t to be good which is indeed very nought: you would not that men should sell you ware that is nought, and too dear, to undo you: do no such thing then unto your neighbours, but as loath as you would be to buy false ware, & too dear, for undoing yourself: so loathe be you to sell false ware, or too dear, fo● undoing your neighbour. And in all cases how glad would you be to be holpen, so glad be to help your neighbour. So in all things ask your conscience what is to be done between your neighbour and you, and she will teach you. But because you are weary of reasoning I will also end. Desiring God to increase in us his heavenly graces, as faith, and repentance, and love, according to his good pleasure. Amen. The assertion. A Reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome: and a Papist by his religion cannot go beyond a Reprobate. The first argument. HE which may in truth be made partaker of the chief points of the Popish religion, may be made partaker of all: but a Reprobate may be made partaker of the chief points of the Popish religion: therefore a Reprobate may be made partaker of all. The proof of the Argument. THe proposition is plain, and every Papist will grant it: all the controversy is of the assumption: wherefore I prove it thus: The Sacrament of Penance (as they call it) is one of the chief things in the religion of the Church of Rome: for it is such a Sacrament, a Catech. Rom. p. 424. that by the power & efficacy of it, the blood of Christ is delivered to us to wash away our sins: & they say b Ibid. pag. 419. Tho. 4. dist. 14. q. 5. art. 1. Canis. & pe● exp.. it hath such virtue that the kingdom of heaven is promised to it in the Scriptures, and that it is not regeneration, but an healing of a man regenerate, and that it pardoneth sin, as baptism. And as touching Contrition, Papists write, c Catech. Rom. p. 447. Lumb. lib. 4. dist. 17. it hath power to do away sin, and to obtain pardon at God's hand: the same they speak of Confession, which they say delivereth from death, openeth paradise; and giveth hope of salvation: and hereby it may appear, that penance is one of the greatest points of the popish religion. But a reprobate may be truly made partaker of the popish sacrament of penance, and indeed perform all in it. There be three parts of penance, Contrition of the heart, Confession of the mouth, Satisfaction in the deed. All these three judas performed: first, he had Contrition: for when he saw that our Saviour was condemned, d Mat. 27.3. than he saw his own fin, and was stricken with a grief for his own treachery, and repent, and presently after he e vers. 4● confessed his sin openly unto the chief Priests and Elders. Also he made Satisfaction, when he brought again the thirty pieces of silver which he took to betray his master. Again, Contrition of the heart is the ground of penance: and Papists say, it is not an act of the holy Ghost f Catech. Rom. p. 437. but an act of man's free will proceeding from it: and therefore a reprobate may have it. And as for Satisfaction, if a reprobate cannot do it by himself, yet he may perform it by another: for so they say g Tho. lib. 4. dist. 2. q. 1. art. 1. that one may satisfy by another: wherefore for any thing I can see, a reprobate may have all that is contained in the popish sacrament of penance. Faith is another of the chiefest points, that is in the religion of the Church of Rome, for h Trid. Concil. sess. 6. c. 8. Rhem. Test. Rom. they say, it is the foundation and ground work of justification. But reprobates may have that faith which they mean. For they say, that it is nothing else, but i Canis. Oper. ca pa. Rhe. Test. 2. Cor. 13.5. And. lib. 6. pag. 543. a gift of God, and a certain light of the mind, wherewith a man being enlightened giveth sure, and certain assent to the revealed word of God. And the Rhemists say, it is only an act of the understanding: and Andradius saith, that Faith is only in general actions, and cannot come to the particular applying of any thing: now all this reprobates may have, k Heb. 6.5. Luk. 8.13. jam. 2.19. for their minds are enlightened to know the truth, and to be persuaded of it, and therefore they have this act of the understanding: & this is a general faith: yea the devil himself can do thus much, who believeth and trembleth. And their implicit faith which saveth the lay man, what reprobate cannot have it? for there is nothing else required, but to believe as the Church believeth, though he know not how the Church believeth. And the Papists themselves say as much: for their l Trid. Confess. 6. cap. 9 Andr. lib. 3. pag. 200. Counsels hold, that a wicked man and an heretic may have confidence in Christ, and that an heathen man, by the natural knowledge of God, and by the works of creation, might have faith, and in a general manner believe in Christ. The second argument. THat religion whose precepts are no directions to attain peace of conscience, leaveth a man still in a damnable case: but the precepts of the religion of the Church of Rome, are not directions to attain peace of conscience, therefore it leaveth a man in a damnable case: which if it be true, a reprobate may be as sound a professor of ● as any other. The proof. THe proposition is certain: because as long as any man hath his conscience to accuse him of sin before God, he is in state of damnation, as a 1. job. 3.20. Saint john saith: If our heart condemn us, God is greater than our heart, & knoweth all things. And this is peculiar and proper to the elect children of God, b Rom. 5.1. to receive these gifts and graces from God, c Heb. 10.22 the enjoining of which, bringeth peace of conscience. True it is indeed, that reprobates receive many graces and gifts at God's hand, but they are no other than such as may be joined with the trembling of the conscience, as the devil is said to believe, but withal to tremble. The assumption (namely, that the religion of the church of Rome can not pacify the conscience) may be easily proved on this wise. A man whose conscience must be truly quieted, must first of all be truly humbled: d mat. 11.28. Come unto me (saith our Saviour Christ) all ye which are wearied and burdened, and I will ease you. Whereby it appeareth, that they who are to have their consciences refreshed in Christ, must first of all be afflicte● with the sense of God's judgement: yea they must be pressed down to helward with the weight and burden of their sins, that they may see, and from their hearts confess, that in themselves there is no way to escape damnation. e Mat. 9.12. mat. 15.24. esa. 44.11. 1. cor. 11.23. The good Physician Christ jesus cannot heal us before he hath lanced our wounds to the very bottom: he never can find any of his sheep before they be quite lost: he never poureth into us the living waters of his spirit, before we be barren and dry ground void of all moisture, and that man must condemn himself, that would not have Christ to pronounce sentence of damnation against him. Now, this true humiliation of a sinner can not be wrought in any man's heart by the religion of the Church of Rome. True and sound humiliation is wrought by two means: first, by making a man to see the greatness of his sin and wickedness: secondly, by making him to acknowledge, that he is destitute, and quite bereft of all goodness. For if a man either see not the greatness of his sin, or have confidence of any thing in himself, he can not be humbled: but neither of these two things are performed in the church of Rome. As touching the first, the Romish religion is so far from amplifying & enlarging the greatness of men's sins, that it doth extenuate them, and lessen them out of measure: for it maketh some sins to be venial, f Gal. 3.13. when as the least sin that can be against God's law deserveth damnation, g Canis. Oper. Cat. pag. 491. it teacheth that lesser sins are done away by an humble accusation of a man's self, by saying the Lords prayer, by knocking upon the breast, and by such like: the greater sins may be done away by alms deeds, and such like satisfactions. But how can any sin be great, that may be done away with such easy and slight means? Furthermore it teacheth, that evil thoughts and desires, and motions of the heart without consent are no sins: and this opinion cutteth off all true humiliation: for Paul never repented, before he understood the meaning of the last commandment, and perceived thereby, that the desires and lusts of his heart, to which he did not yield his consent, were sins damnable before God, and knowing this, he then saw himself to be most miserable, and renouncing his own righteousness, he sought for righteousness in Christ. Lastly, i Cens. Col. pag. 46. 54. it teacheth, that original sin is done away in Baptism, and that it is the least sin of all other. What is this but to extenuate man's corruption, for when the root of corruption is taken away, and it is made so little a sin, actual sins cannot be taken for such heinous matters. And for the second point, the Church of Rome doth too too much extol the power of man, and his natural strength. k And. lib. 3. Trid. Co●f. 6. cap. 7. It saith, that all actions of men unregenerate are not sins, and that original sin needeth no repentance, l Trid. Confess. 6. cap. 1. that a man hath some free-will to do spiritual things, that m Gabr. Biel. ●. sen. d. 27 a man by mere naturals may love God above all things, fear God, believe in Christ, if we respect the very act of the work, n Andr. l. 3. pag. 292. that the Gentiles might gather out of philosophy knowledge sufficient for salvation, o Andr. l. 3. pag. 280. that a man without the help of the holy Ghost, may perform things acceptable to God, p Catech. Rom. in prim. that the mind of man understandeth of itself many things which be spiritual and heavenly, q Trid. confess. cap. 18. that a man regenerate may fulfil the whole law of God: that a man may prepare himself to receive grace, and after preparation merit grace at God's hand: that he may do works of supererogation, etc. By this it appeareth that the church of Rome ascribeth too much to man, r Gen. 6. Eph. 2.1.2, which in himself is only and altogether evil, dead in sin, chained up in miserable bondage under Satan the prince of darkness: and therefore it is evident, that all the preaching that is used in that church, will not humble a sinner, and make him deny himself, and therefore their preaching may peradventure benumb a corrupt conscience and make it secure, but it cannot pacify the troubled conscience, nor disquiet it by the threatening of the law, that by the promises of the gospel it may be quieted. Again, s Trid. Confess. 6. cap. ●. this religion teacheth, that a man must doubt of his salvation as long as he is in this life: behold a Rack or gibbet erected by the Church of Rome, for the tormenting of tender consciences: for when a man doubteth of his salvation, he also doubteth of God's love and mercy to him: and he which doubteth of God's love, cannot love God again: for how can any man love him of whose good will he doubteth: and when a man hath not the love of God in him, he hath no grace in him, and therefore his conscience must needs be defiled, and void of true peace, yea he must needs be a wicked man, and that t Prou. 2●. saying of Solomon must needs agree to him: The wicked flieth when no man pursueth (by reason of the guiltiness of his conscience) but the godly is bold as a Lyon. Again, u Psal. 32. ●. Blessed is the man (saith David) whose sins are pardoned: where he maketh remission of sins to be true felicity: now there is no true felicity but that which is enjoyed, and felicity can not be enjoyed, unless it be felt, and it cannot be felt unless a man know himself to be in possession of it, and a man cannot know himself to be in possession of it, if he doubt whether he hath it or not: and therefore this doubting of the remission of sins is contrary to true felicity, and is nothing else but a torment of the conscience. For a man cannot doubt whether his sins be pardoned or not, but strait way (if his conscience be not feared with an hot iron) the very thought of his sin will strike a great fear into him: for the fear of eternal death, and the horror of God's judgements will come to his remembrance, the consideration of which is most terrible. Undoubtedly, this religion must needs be comfortless. Alas poor souls, we are no better than passengers in this world, our way it is in the middle of the sea, Heb. 6.10, 1●. where we can have no sure footing at all, and which way soever we cast our eyes, we see nothing but water, even opening itself to devour us quick: the devil and our rebellious flesh raise up against us infinite thousands of tempests & storms to overthrow us: but behold, God of his great & endless mercy hath brought us to Christ, as to a sure anchorhold: he biddeth us to undo our gables, & fling up our anchors within the vail, and fasten them in Christ: Cant. 1.5. we do it as we are commanded: but a sister of ours (I mean the Church of Rome) passing in the ship with us (as it seemeth) who hath long taken upon her to rule the helm, dealeth too too unkindly with us: she unlooseth our anchors, and cutteth in pieces our gables, she telleth us that we may not presume to fasten our anchor on the rock: she will have us freely to rove in● the middle of the sea in the greatest fogs and the fearfullest tempests that be: if we shall follow her advise, we must needs look for a shipwreck: for the least flaw of wind shall overturn us, and our poor souls shall be plunged in the gulfs of hell. Lastly, justification by works causeth trouble and disquietness to the conscience. No man's conscience can be appeased, before God's wrath be appeased, and God's wrath can not be appeased by any works: for the best works the regenerate can do, are imperfect, and are stained with some blemish of corruption, as may Esa. 64.6. Rom. 7. 14. ●●● 16. appear both in the prophet Esay, & in Paul, both which had a great misliking of that good which they did, because it was mingled with sin. And again, every man is bound by duty to keep the whole law, so that if a man could keep it perfectly, he should do no more than he is by duty enjoined to do: and therefore he which looketh to merit eternal life at God's hand by keeping the law, trusteth but to a broken staff, and is like the bankrupt, that will pay one debt by another: for by his sin, every man is indebted to the Lord, and is bound to answer to the Lord the full punishment of all his sins: this debt, the Papist saith, we may discharge by obedience to the law, that is by a new debt, which we are as well bound to pay to our God as the former. To end this point, let a man look to be saved by works, and therefore let a man employ himself to do the best works he can, yet he shall never come to know when he hath done sufficient to satisfy God's wrath: and this uncertainty, all his life, but especially in the hour of death, must needs disquiet him. And truly, when a man shall have done many thousand works, yet his heart can never be at quiet, as it appeareth in the young man, who though he had laboured all his life to fulfil the law thereby to be saved, yet distrusting all his doings, he asketh further of our Saviour Christ, Mat. 10.17. Cono●●. Trid. sess. 5. what he might do to be saved. Furthermore, it is the doctrine of the church of Rome, that there is nothing in the regenerate that God can hate: and that they are inwardly pure and without spot. A doctrine that will make any Christian conscience despair. For if a man shall fall to examine himself, he shall find a Rom. 7.14. that he is sold under sin, b Heb. 12. 1. compassed about of sin, c Ps. 40. 12. he shall see his particular sins to be as the hairs of his head: at the sight and feeling of which, he shall find that there is much matter in him worthy of hatred and damnation too. He being in this case, will begin to doubt whether he be the child of God or not: and persevering in this doubting, he shall be driven to despair of God's love towards him, considering that he cannot find any such pureness in himself as the doctrine of the church of Rome requireth. Lastly, experience itself teacheth that the Romish religion can bring no peace to the conscience, in that some for the maintaining of it have despaired. As Francis Spira, who against his own conscience having abjured the truth; and subscribed to the doctrine of the Romish Church, most fearfully despaired of his salvation: Illiricus de fide. Epist. Senar. de morte Diazy. which could not have been if that doctrine had been agreeable to God's word which is spirit and life to the receiver. For the same cause Latomus a doctor of Lovane despaired, crying that he was damned, because he had opposed himself to the known truth. This also befell Gardner at his death, as the book of Acts and Monuments declareth. The third argument. THat religion which agreeth to the corruption of man's nature, a Reprobate may truly profess it: the religion of the Church of Rome agreeth to the corruption of man's nature: therefore a reprobate may truly profess it. The proof. I Need not stand to prove the proposition, the assumption is rather to be confirmed: which first I will prove by induction of particulars. First, that a man should be justified by works, is an opinion settled in nature, as may appear in them that crucified our Saviour Christ: for when they were pricked in their hearts at Peter's sermon, b Act. 2.37. joh. 6.28. Mar. 10.17. they said, Men and brethren, what shall we do to be saved? and this said the young man before named, not what should I believe, but what should I do to be saved. So then in them it appeareth, that it is a natural opinion of all men to think that they must be saved by doing of somewhat. A Papist will say, though this be natural thus to think, yet it may be good: for there is some goodness in nature. I answer that the wisdom of the flesh is enmity to God's wisdom, Rom. 8.7. and a●l men by nature are nothing but flesh: for naturally they are the children of wrath. Secondly, the worshipping of god in images, is a great matter in the Church of Rome: but this manner of worshipping is nothing but a work of the flesh, which thus I prove: b Gal. 5. 20. Idolatry is natural, and a work of the flesh; but to worship God in images, is idolatry. The children of Israel when they erected the golden calfee they did commit idolatry, and yet they did not worship the calf itself, b●● God in the calf. For when the calf was made, they c Exo. 32.5. proclaimed an holy day, not to the calf, but to the Lord. And Baal, that detestable idol, was nothing but the image of God, as appeareth in Hosea the prophet. At that day, saith the lord, Hos 2.16. thou shalt calm no more Baal. It remaineth therefore, that to serve God in an image, is a work of the flesh, and altogether agreeth to the vile corruption of nature. Thirdly, d 〈◊〉. 20. ●. pride, and a desire to be a advanced above other, is a natural corruption: to this agreeth the Pope's primacy, his double sword, and triple crown: yet the outrageous pomp of that seat is as a pair of bellows to kindle the concupiscence, and to make the hidden sparks of pride to break out into a great flame. Fourthly, Doubting of God's providence & mercy is a natural corruption in all men: to this agreeth, and from hence issueth that foolish and vain opinion, concerning doubting of our salvation, and of the remission of sins. Fiftly, self-love, and selfe-liking are natural corruptions: to this agreeth that doctrine of the Papists, not overmuch to abase ourselves, but to maintain free-will by nature, and to think that we have so much goodness, that we are able to prepare ourselves to receive, and in some sort to merit grace. Sixtly, idleness and riotousness is a natural corruption, and to it very fitly answereth the great number of feasts, of holy days, of half holy days which the Church of Rome useth. Seventhly, Covetousness is a natural corruption, and to the feeding of this vice serveth Purgatory, a fire of great gain, which in very truth, if it had not burned very hot, the fire in the Pope's kitchen had burned very cold: hitherto serve Pilgrimages, saying of Masses, and selling of pardons for money. Eightly, to be at liberty is the desire of nature: answerable to this is that opinion, that the spirituality is to be exempted from subjection to Magistrates. Ninthly, to commit adultery is natural: to this agreeth the Stews, and the permission of simple fornication. Tenthly, ignorance is a filthy corruption in nature: this the Church of Rome maketh the mother of devotion, and it is enjoined the lay man as a means of his salvation: for he must believe as the church believeth, he is not bound to know. XI. Infidelity is natural, and to this agreeth that they call upon Saints and Angels, the Lord having commanded them to call upon him in the name of Christ, what argueth this else, but hearts distrusting God's goodness, and guilty consciences? XII. Images in the Church of Rome came from infidelity, because men in reason could not persuade themselves that God was present, unless that were made manifest by some sign and image. Which thing the Israelites declared when they said to Aaron in the wilderness in Moses absence, Exod. 32. 1. Make us gods to go before us. XIII. Satisfactions for sin are natural: for wicked e Mich. 6.7. Isa. 58.4,5. men when they have offended God, they have always used some ceremonies to pacify God with, which when they have performed, than they think they have done enough. XIV. The church of Rome saith, that the Scriptures are dark & obscure: the blind man findeth fault with the darkness of the sun: If the Scriptures appear to any to be obscure, the fault is not in the Scriptures, but in the blindness of the mind of him which readeth and heareth them. XV. Lastly, pardons open a gap to all licentiousness: therefore they agree to man's corrupt nature: for who almost will not sin, when he may get a pardon for his sins, for a little piece of money, as twenty shillings or four nobles? And what is it but cozenage to sell pardons which shall be in force many years after the end of the world as the Pope doth. It is natural to a man to serve God in certain ceremonies, without the power of godliness: and this service is prescribed by the religion of the Church of Rome, F●● Ac●. ●●● eg●● which standeth only in outward and corporal ceremonies, as the outward succession of Bishops, garments, vestures, gestures, colours, choice of meat, difference of days, times, and places, hearing, seeing, saying, touching, tasting, numbering of beads, gilding and worshipping of images, building Monasteries, rising at midnight, silence in cloisters, abstaining from flesh and white meat. Fasting in Lent, keeping Imber days, hearing Mass and divine service, seeing and adoring the body in form of bread, receiving holy water and holy bread, creeping to the cross, carrying Palms, taking ashes, bearing Candles, Pilgrimages going, censing, kneeling, knocking, altars, superaltars, candlesticks, pardons: In orders, crossing, anointing, shaving, forswearing marriage: In baptism, salting, crossing, spatling, exorcising, washing of hands: At Easter, confession, penance, dirge, satisfaction, and in receiving with beards new shaven, to imagine a body where they see none: and though he were there present to be seen, yet the outward seeing and touching of him, of itself without faith conduceth no more than it did the jews. At Rogation days to carry banners, to follow the Cross, to walk about the fields: After Pentecost to go about with Corpus Christi play. At Hollowmasse to watch in the Church, to say Dirge or commendation, and to ring for all souls, to pay tithes truly, to give to the high Altar. And if a man will be a priest, to say Mass and Matins, to serve the Saint of that day, and to lift well over the head. In sickness to be anneled, to take his rites, after his death to have funeral and Obites said for him, and to be rung for at his Funeral, months mind, and year mind. This is the sum of the catholic religion, standing in bodily actions, not in any motions or work of the holy Ghost, working in the heart. The moral law containing perfect righteousness, is flat opposite to man● corrupt nature: therefore whatsoever Religion shall repeal and make of none effect the commandments of the moral law, that same religion must needs join hands with the corruption of nature, and stand for the maintenance of it. This doth the religion of the Church of Rome: it may be it doth not plainly repeal them, yet in effect it doth: a Mat. 15. ● & if it shall frustrate but any one point of any one commandment, yea, the whole law thereby is made in vain. 1. The first commandment requireth, that we have the true jehova for our only God: Church of Rome maketh other gods beside this true God: it maketh the body of Christ to be god, because they hold it may be in many places, in heaven, in earth at the same time, which thing is only proper to God. It maketh every Saint departed to be God, because it holdeth that Saints do hear us now being upon the earth, & that they know our thoughts when we pray to them, which none but the true God can do. It maketh the Pope to be God, and that in plain words. b Dec. dist. 69. satis evidenter. Pope Nicholas saith, Constat, summum Pontificem à pio principe Constantino Deum appellari: It is well known that the Pope of the godly prince Constantine was called God. Again, in c Extrava. joh. 22. cum inter. in glossa. the extravagants of the same Cannon law it is written, Dominus Deus noster Papa, Our Lord God the Pope. And again, d Concil. Later. sess. 4. Christopher Marcellus said to the Pope, Tu es alter Deus in terris, Thou art another God upon earth: and the Pope took it to himself. As the Pope in plain words is made God, so the power given to him declareth the same. e Extra de maior. & ●bedientia. He can make holy that which is unholy, and justify the wicked and pardon sins: f Dist. 34. can. lect. in gloss. dist. ●2. can. Presbit. he may dispense contrary to the saying of ●n Apostle: he can change the nature of things, and of nothing make somewhat. What is all this, but to place the Pope in God's room, and to rob the Lord of his Majesty? Again, the Church of Rome maketh Marie the mother of jesus to be as God. In the Breviary reform and published at the commandment of Pius the V. a In officio par. beatae Mariae, ad Matut. she is called a Goddess, in express words: and she is further termed the Queen of heaven, the Queen of the world, the gate of heaven, the mother of grace and mercy: Yea she is far exalted above Christ, and he in regard of her is made but a poor underling in heaven: for papists in their service unto her pray on this manner, saying: Show thyself to be a mother: and cause thy son to receive our prayers: set free the captives and give light to the blind. b Breviar. refor. in festo Exalt. Cru●is. Lastly, the very cross is made as a God. For they salute it by the name of their only hope and pray it to increase justice to the godly, and to give sinners pardon. Wherefore the Church of Rome beside the one true God distinguished into three persons, the father, the son, and the holy ghost, maketh also many other, and so in truth hath repealed his first commandment. And they have very plainly repealed the second commandment, in that they teach it lawful to make images of the true God, and to worship him in them. For the flat contrary is the very scope of this commandment: namely that no image must be made of the true jehova: nor any worship be performed unto him in an image: which appeareth thus. In deuteronomy Moses maketh a large Commentary of this commandment, and this very point he sets down expressly, saying, Deut. 4.15, 16. take heed to yourselves: for ye saw no image in the day that the Lord spoke unto you in Horeb, out of the midst of the fire: that ye corrupt not yourselves, and make you a graven image, or representation of any figure, etc. His argument I set down thus. As God appeared in mount Horeb, so he is to be conceived and represented: but he appeared in no image in mount Horeb, only his voice was heard: therefore he is not to be conceived or represented in any image: but men are to be content, if they may hear his voice. Again, that sin to which the people of Israel were specially given, even that doth the Lord specially forbid: but to this were the people of Israel specially given, not so much to make images of false gods, as to make images of the true God, and to worship him in them: which I prove thus. In the book of judges it is said, that the children of Israel did wickedly in the sight of the Lord, judg. 2. ●0. and served Baalim. Now these Baalims', what are they? Surely Idols resembling the true God: as the Prophet Hosea declareth. Hos. 2. 12. And at that day saith the Lord, thou shalt call me Ishai, & shalt call me no more Baali. Here it appeareth that the Israelites meaning was not to worship a false god, but the true God in Baalim. And Aaron when he made the golden calf proclaimed that the next day should be holy day, Eoxd. 32.5. not of any false god, but of the Lord that brought them out of Egypt. The prophet Esay after that he had set forth God's majesty very worthily, Esa. 40. 18. he comes in with this conclusion: To whom then will ye liken God? or what similitude will ye set up of him? which declareth that the jews after the manner of the Gentiles ran a whoring after Idols, that is, Images not only of false gods, but also of the true God. I conclude therefore as I began, that the Church of Rome, by maintaining images, hath repealed this commandment. Neither doth it show less favour to the third commandment: which also is repealed. 1. Cor. 1●. 28. First, in that they teach men to give the glory which is proper to God, to some thing else: it is proper to God after the day of judgement to be all in all: this they give to Marie, saying that she is all in all. It is proper to Christ in respect of other creatures to be a light lightning all that come into the world, yet they pray to Marie to give light to the blind. joh. 10.9. Breviar. & miss. & refor●●. It is proper to Christ to be the redeemer of mankind, & this work of redemption is ascribed to Marie, whom the Papists call their hope, their joy, their med●atresse, a medicine for the diseased, a defence from the enemy, a friend in the hour of death. Again, they make S. Martin a priest according to the order of Melchisedech, which is proper to Christ. Secondly, they hold that the people is to be barred from the reading of the Scriptures, unless it be in an unknown tongue, and so they maintain ignorance and the profaning of God's name, for the preaching of the word, and therefore also the hearing, learning, reading, searching of it, 2. Thess. 3.1. is the glorifying of the word, and so the glorifying of God's name. The fourth commandment is repealed in that they require that their feast days should be kept as solemnly as the Lords sabbath: For they must be kept in all honour and comeliness: Con. M●gunt. c. 36. 37. Matiscon. 2. c. 1.2. and men must rest from their labours, from morning to evening, as on the Sabbath: whereas chose the Lord hath given permission to his servants to labour the six days, so be it, on the seventh they will rest from the works of their callings, and do the works of the spirit. They repeal the fifth commandment in that they teach that their Clergy hath an immunity, & therefore is not bound to perform obedience to magistrates, for so they have decreed, Matisc. con. c. 7.9.8. that clerk are to be judged only of Bishops: & that they are only to rescue them from injuries. Again, that the Bishop must not be judged of the secular power: and that the Pope himself oweth no subjection to Kings, Princes, Emperors, but hath power to make them, and to put them down at his pleasure. But S. Paul for the maintaining of the fifth commandment, bids every soul be subject to the higher powers: and therefore the pope with his clergy (as Chrysostome hath expounded it) must be subject to civil magistrates, unless they will exclude themselves out of the number of men, for Paul speaks to all. Against the sixth commandment they have decreed asyles for murderers, plainly permitting them which fear authority, Matis. 2. ●. ●. to have safety in the lap of their mother the Church. Thus they annihilate God's commandment, yea & more than this, whither tends all that they teach but to the very murdering of souls? For example, salvation by works of grace, is one of their chief points. But that man that is persuaded that he must be saved by his works, must also put his trust in them, and he which trusteth to his works is accursed before god. jer. 17.5. For cursed is that man that trusteth in man, whether it be himself or other. The seventh Commandment is repealed divers ways. First, in that they maintain the occasions of Adultery and fornication: namely, the vow of single life both in men and women, when as they have not received the gift from God to be continent: which gift when they want, and yet are bound to single life, they must needs break out into much looseness. This sin made Mantuan, Palingenius and Petrarch to cry out against the Church of Rome. Again, ●elog. 5. lib. 4.5.9. some Papists defend the toleration of the stews in Rome, for the avoiding of greater evils. And in the Council of Trent, chastity and Priest's marriage are made opposite, so that marriage with them is a filthy thing, although God hath ordained it for the avoiding of fornication in all. Sess. 24. c. 6. Furthermore, that which is most abominable and proves the Church of Rome to be an Antichristian Church: they maintain marriages within the degrees forbidden both by the law of nature, & of god's word. For in the table of consanguinity they which are placed in the transuerse unequal line cannot marry, because they are as Parents & children: yet if they be distant four degrees on divers sides from the common stock they may marry together by the Canon law. As for example, the grand uncle may marry his sister's nephews niece, Greg. cap. 8. de consang. a●unculus maximus abnepotis. a thing very filthy in nature, considering that a man cannot marry with any honesty his sister's child. To go further, by God's word they which are distant four degrees in the transuerse equal line, are not forbidden to marry together, as cousin germans. Thus the daughters of Zelophehad were married to their father's brothers sons: this example (as I take it) may be a warrant of the lawfulness of this marriage: Yet the Canon law utterly condemns this marriage of cousin germane, & the marriage of their children after them, though they be eight degrees distant. Num. 36.11. Thus the Church of Rome doth overthwart the Lord: where he gives liberty, they restrain it; and when he restraineth men, than they give liberty. They repeal the 8. commandment by their spiritual merchandise in which they sell those things which are not to be sold, as Crosses to dead men, Images, prayers, the sound of bells, remission of sins, and the merits by which men may come to the kingdom of heaven: their shaveling priests will do no duty without they be fed with money; hence comes the proverb, no penny no pater noster. They teach men to bear false witness, and so to sin against the ninth commandment, in that they hold that Marie is the Queen of heaven: whereas indeed she is no Queen, but doth continually cast down her crown before Christ with the rest of the Saints. Re●. 7.12. and 5.10. And a man may as well bear false witness in speaking too much, as in speaking too little. In the tenth commandment the first motions that go before consent are forbidden: otherwise there shall be no difference between it and the rest. For they also are spiritual, and forbid inward motions: but the difference is that they forbid only the motions that go with consent. Now the papists say, that these motions are no sin properly unless consent follow: and therefore they in express words repeal this commandment. For if concupiscence & the first motions be no sins properly, then there need no prohibition of them. The fourth Argument. THat religion which is contrary to itself, is only a mere invention of man: the religion of the Church of Rome is quite contrary to itself: therefore it is only an invention of man: which if it be true, as well a Reprobate as any other may perform the things required in it. The Proof. THe proposition is most true, because it is a privilege of God's word, & so of the true religion gathered forth of it, to be consonant to itself in all points: which properly no doctrines nor writings beside can have. The assumption may be made manifest by an induction of particular examples. I. The Church of Rome saith, that men are saved by grace: and again it saith, Rom. 11.6. that men are saved by works. A flat contradiction. For Paul saith, if election be of grace, it is no more of works: or else were grace no more grace: but if it be of works, it is no more grace: for else were work no more work. Answer is made, Rhem. Test. upon Rom. 11.6. Eph. 2. 8,9. that in this place Paul speaketh of works of nature, which indeed are contrary to grace, but not of works of regeneration, which are not contrary to grace. This answer is false: for Paul in a like place unto this opposeth grace and works of regeneration. Ye are saved by grace (saith he) through faith, and that not of your ●elues: for it is the gift of God, not of works, lest any should boast himself: for we are his workmanship created in Christ jesus unto good works, that we should walk in them. Now let the Church of Rome speak what are the works of which any man may most of all boast? And what are the works for the doing of which we must be fashioned anew in Christ jesus? Assuredly they must be the works of regeneration, dipped & died in the blood of Christ (as they speak:) wherefore it is evident, that Paul's meaning is to conclude, that if we be saved by grace, we cannot be saved by works of regeneration. II. The Church of Rome confuteth and condemneth in Counsels, & derideth this doctrine that we teach that men are to be justified by the imputation of the righteousness of Christ: which righteousness is not in us but in Christ. And the Rhemists call it a fantastical justice, a new no-iustice. Rhem. Test. Rem. 2.13. Rhem. Test. Col. 2.24. But herein that Church is contrary to itself: for it defendeth works of supererogation, and works of satisfaction of one man for another: and their ground is, because the faithful are all members of one body, and have fellowship one with another, and therefore one may satisfy for another. Hereby it is plain, that the church of Rome most of all defendeth that imputation of righteousness, which most of all it hath oppugned. For when one man satisfieth for an other, the work of one man is imputed to another. But what? shall one man satisfy for another, and shall not Christ by his righteousness satisfy for us? shall God accept the work of one man for another, and not accept the righteousness of Christ for us? Truly there is greater fellowship and conjunction between the head and the members, then of the members among themselves: because they are joined together by means of the head. III. It holdeth that the guilt and fault of sin may be remitted by Christ: and yet the temporal punishment of sin be unremitted: but these are quite contrary. Paul saith, Rom. ●. 1. there is now no condemnation to them that are in Christ jesus. Yet if a man were punished for his sin after he were in Christ, and had the fault of sin remitted, some condemnation should now remain him. And David saith, Blessed is the man to whom the Lord imputeth no sin: Psal. 32.1. therefore he to whom the Lord imputeth no sin, hath not only the guilt of sin, but also the punishment of his sin remitted: otherwise he could not be blessed but miserable. and this agreeth not with god's justice, when the fault is quite pardoned, and a man is guilty of no sin, that then any punishment should be laid on. And S. Austin saith, August. de verb. Domi. Ser. 37. that Christ by taking upon him the punishment of sin, and not taking upon him the fault, took away both the punishment and the fault. Wherefore this opinion, that Christ hath taken away the guilt of sin, overthroweth all Satisfactions & Purgatory, because the fault & guilt being taken away, all punishment for sin is also taken away. IV. Transubstantiation is a monster, standing on manifold contradictions. First, it maketh Christ's body to be in many places: an evident contradiction. For it is of the nature and essence of a body to be in one place only: which I prove thus. A body is a magnitude, a magnitude is a continued quantity, a continued quantity cannot be but in one place: therefore a body cannot be but in one place. In his argument the doubt is only of the last part: which undoubtedly is most true. For it is called a continued quantity, because his parts are continued and knit together the one with another in a common term or bond, as a line by a point, a plane and his parts by a line, a solid by a Superficies or plane. Now these points can in no wise be continued, unless every one of them keep one only special place. For example's sake: suppose the plane, a, b, c, d, to be divided into three parts, I, k, l, by two lines, e, g, and f, h, which do both divide the three parts & continue them the one with the other. Now I say, that every one of the parts may be continued with his next fellow, it is necessary that every one of them should have one special and distinct place. That the first place of the plane, ay, may be continued with, k, it must be situated only there where it is, and no where else: for if it shall be situate else where, as in the place m, than it cannot be continued with k. Now then, if the parts must of necessity have their own particular place only, than the whole figure, a, b, c, d, must also be only in one place. Arist. Categ. cap. de qua●t. And this is that which the prince of Philosophers teacheth, that every magnitude hath his parts sited in some one place, one by another, so that a man may say of them, here it is, and there it is not. To conclude therefore, this must needs agree to a body and to the parts of it, to be in one only place alone. So that the Church of Rome when it saith that Christ's body is in many places: in effect they say, that Christ's body is no body: for if it be a body, it is only in one place: & if it be in many places, it is no body. They object that God is omnipotent. True indeed, but there be some things, the doing of which agreeth not with God's power, as to make contradicentia, things contradictory to be both true: of which sort these are. For, that Christ's body is a true body, and that it is in many places at once, are flat contrary: beccause (as hath been showed) it is essential to all magnitudes to be in one place, and therefore to a body. And God cannot take away that which is essential to a thing, the essence remaining whole. 2. Again, transubstantiation maketh the Accidents of bread and wine to remain without the substance. Here also is another contradiction as impossible as the former: for it is a common saying in schools, Accident is esse, est inesse. It is of the essence of an Accident to be in the substance. Now therefore, if the Accidents be, there is also the bread and wine: and if there be no substance of bread or wine, neither can there be any accidents. 3. It holdeth that bread is turned into the body of Christ, and therefore it must needs hold, that Christ's body is made of bakers bread, and yet it holdeth and teacheth that Christ's body is only made of the seed of Marie. quite overthrowing the former Transubstantiation. V. It teacheth, that a man must always doubt of his salvation: and likewise it teacheth, that in praying we are to call GOD father, which are things quite contrary. For who can truly call GOD father, unless he have the spirit of adoption, Rom. 8. 16. and be assured that he is the child of God? For if a man shall call god father, & yet in his heart doubt whether he be his father or not, he playeth the dissembling hypocrite: wherefore to doubt of salvation, and to say Our father, etc. in truth are contrary. VI The Church of Rome maketh prayer to be one of the chief means to satisfy for sins. Can. Tres saint. de pena● dist. 1. But prayer indeed is an ask of pardon for sin: Now ask of pardon & satisfaction for sin are contrary: therefore by the judgement of the Papists, Lumb. lib. 4. dist. 16. prayer which is a satisfaction is no satisfaction. And indeed let us consider what madness is contained in this popish divinity: the poor beggar cometh very hungry to the rich man's door to crave his alms: Can. de qu●tis. die. poenit. dist. 3. and straightways by his begging he will merit and deserve it. The same doth the papist, he prayeth very poorly for the thing which he wanteth, yet he looketh very proudly to merit no less than the kingdom of heaven by it. VII. Doubting of salvation & hope cannot agree together, for hope maketh a man not to be ashamed, that is, it never disappointeth him of the thing which he looketh for. And therefore it is called the anchor of the soul both sure and steadfast, which entereth into that which is within the vail. Rom. 5.5. Heb. 6. 1●. So that true hope and the certain assurance of salvation go together. VIII. True prayer and justification by works cannot stand together. For he which prayeth truly must be touched inwardly with a lively feeling of his own misery, and of the want of that grace, whereof he stands in need. Now this cannot be in the heart of that man that looketh to merit the kingdom of heaven by his works: for he that can do this may justly conceive somewhat of his own excellency. IX. Papists teach, that it is great boldness to come immediately unto God without the intercession of Saints: and therefore they use to a Breviar. 1. & Missa. 1. refet. ubique pray to Marie, that she would pray to Christ to help them: yet on the contrary, when they have so done, they pray to God immediately, that he would receive the intercession of Marie for them. And thus they are become intercessors between Marie and God. Yea when they offer up Christ, praying God to accept their gifts and sacrifices, the humble priest that will not pray to God but by the mediation of Saints, is then a mediator between Christ jesus & God the father. X. It holdeth, that in the mass the Priest offereth up Christ to his father an unbloody sacrifice. This is a thing impossible: for if Christ in the mass be sacrificed for sin, than he must die & his blood must be shed, Heb. 9.22. And in the Scriptures these two sayings (Christ is dead, Christ is offered up in Sacrifice) are all one. So then, the Papist when he supposeth that there may be an unbloody sacrifice, in effect he saith thus much: There is a sacrifice, which is no sacrifice. And it is not possible that a bloody sacrifice should be offered in an unbloody manner. XI. In the Canon of the mass, the Church of Rome prayeth on this wise. We humbly beseech thee most merciful father, by jesus Christ thy son and our Lord, that that thou wouldst accept these gifts and oblations and these holy Sacrifices, which thy Church offer to thee, etc. where first they offer up Christ to God the father in the name of Christ, and so they make Christ to be his own mediator. Again, they desire God to bless and to accept his own son: for they offer up Christ. If they say he needeth now the blessing of his father, they make Christ a weak and imperfect Christ: if he need not the blessing of his father, their prayer is needless. Also they desire God to accept not one gift or one sacrifice, but in the plural number, these gifts and sacrifices: whereas they hold that Christ's body is one only body, and therefore but one sacrifice. And thus they are at variance with themselves. XII. Papists, in word they say, that they believe & put thei● trust in God: yet whereas they look to be saved by their works, they set the confidence of their hearts in truth upon their own doings. XIII. They put such holiness in matrimony, that they make it one of their 7. Sacraments, which a Rhe. Test. pag. 523. confer grace to the partakers of them: yet they forbid their Clergy to marry, b Papa Syricius. Decret. epist. Sess. 24. c. 9 because to live in marriage is to live according to the flesh, and the Council of Trent opposeth marriage and chastity. XIV. It teacheth that souls kept in purgatory, may be redeemed by Sacrifices and Suffrages. Against this, is a Canon of their law taken out of Saint Hierome, c Can. in present. 11. 13. q. ●. Can. legatur 4. q. 1. we know that in this life we may help one another, either by prayers, or by good counsel: but when we shall come before the judgement seat of Christ, neither job, nor Daniel, nor No, may entreat for any: but every man is to bear his own burden. And according to another Canon going under the name of Gelasius Bishop of Rome. Either there is no Purgatory, or the souls which go thither, shall never return. XV. And to conclude, the most points of their religion are contrary to their Canons, as by searching may appear in these examples. 1 Con. fatendum. 13. q. 2. 1 The dead cannot hear the prayers of them which call upon him. 2 C. Beati. 2. q. 7. 2 Peter and Paul were two of the chief Apostles, and it is hard to say, which was above the other. 3 C. de Capitulis dist. 16. 3 Leo the fourth living in the year ●46. acknowledged Lotharius the Emperor for his prince. 4 C. nullus dist. 99 4 No Bishop may be called universal. 5 C. legimus dist. 93. 5 The Church of Rome hath no more authority over other Churches, than other Churches over it. 6 C. legimus. dist. 93. C. Olim. dist. 95. 6 A Priest and a Bishop were in times past all one. 7 C. verbum 6. magna. C. Conuertimini de penit. dist. 1. 7 The Pope hath no power to give or sell pardons. 8 C. quod di●it. dist. 4.1. 8 There can be no merit by fasting, or abstinence from flesh. 6 C. luminosa. 18. q. 25. 9 The mass is nothing but the form of divine sacrific●. By this which hath been said, it doth in part appear, that the religion of, the Church of Rome is repugnant to itself, and it could not so be, if it were from the word of God. A Corollary gathered out of the former assertion. 1. A man being endued with no more grace than that which he may obtain by the religion of the Church of Rome, is still in the state of damnation. A DIALOGUE CONTAINING THE CONFLICTS between Satan and the Christian. Satan. OVile helbound, thou art my slave and my vassal, why then shakest thou off my yoke? Christian. By nature I was thy vassal, but Christ hath redeemed me. Satan. Christ redeemeth no reprobates such as thou art. Christian. I am no reprobate. Satan. Thou art a reprobate, for thou shalt be condemned. Christian. Lucifer, to pronounce damnation, belongeth to God alone: thou art no judge, it is sufficient for thee to be an accuser. Satan. Though I cannot condemn thee, yet I know God will condemn thee. Christian. Yea but God will not condemn me. Satan. Go too let us try the matter. Is not God a Lord and a King over thee? and may he not therefore give thee a law, to keep, and punish thee with hell fire, if thou break it? Christian. Yes. Satan. And hast thou kept the law of this thy Lord and King? Christian. No. Satan. Let us proceed further: Is not the same Lord also a most righteous judge? And therefore a most sharp revenger of sin? Christian. Yes truly. Satan. Why then wilt thou flatter thyself thou hypocrite: God cannot wink at thy sins, except he should be unjust. Wherefore there is no remedy, thou art sure to be damned: hell was provided for thee, and now it gapeth to devour thee. Christian. There is remedy enough to deliver me from condemnation. For God is not only (as thou affirmest) a Lord and a judge, but also a saving, and a most merciful father. Satan. But thou firebrand of hell fire, and child of perdition, look for no mercy at God's hands, because thou art a most grievous sinner: for, 1 Original sin runneth wholly over thee, as a loathsome botch or leprosy. 2 Thy mind knoweth not the things that be of God. 3 In the law of God thou art stark blind, saving that thou hast a few principles of it to make thee inexcusable. 4 The Gospel is foolishness and madness unto thee: thou makest no better account of it then of thine own dream. 5 Thy conscience is corrupt, because it flattereth thee, and excuseth thy sin. 6 Thy memory keepeth and remembreth nothing, but that which is against God's word: but things abominable and wicked, it keepeth long. 7 Thy will hath no inclination to that which is good, but only to sin and wickedness. 8 Thy affections are set only on wickedness: they are as mighty giants and princes in thee, they have thee at commandment. Remember, that for very anger thou hast been sick: that the lust of thy flesh hath driven thee to madness: forget not thy Atheism, thy contempt of God's word, thy inward pride, thy envy, hatred, malice, thy covetousness, and infinite other wicked desires, which have led thee captive, and made thee outrageous in all kind of naughtiness. 9 Thy actual sins committed partly in secret, partly in public, are most filthy and most infinite. Remember how in such a place, at such a time, thou didst commit fornication: in another place thou didst steal, etc. God saw this I warrant thee: yea, all thy sins are written in his book: wherefore thou cursed wretch, all hope of mercy is cut off from thee. Christian. Isa. 1.18. But God's mercy far exceedeth all these my sins: and I can not be so infinite in sinning, Act. 1.23. ●8. as God is infinite in mercy and pardoning. Satan. Darest thou presume to think of God's mercy? why, the least of thy sins deserveth damnation. 1. Tim. 1.15. Christian. Ps. 103.11. 12,13. None of my sins can fear me, or dismay me. Christ hath borne the full wrath and vengeance of his Father upon the cross, even for me, that I might be delivered from condemnation, Isa. 53.2,3, 4.5. which was due unto me. Satan. If God's purpose were not to condemn thee, persuade thyself, he would never lay so many afflictions and crosses on thee, as he doth. What is this want of good name? this weakness and sickness of thy body? these terrors of the mind? this dullness and frowardness of thy heart? what are all these (I say) and many other evils, but the beginnings and certain flashings of the fire of hell? Christian. Heb. 12. 6● 9 10. Nay, rather my afflictions are lively testimonies of my salvation. For God as a loving father, partly by them, as with scourges chasteneth my disobedience, 1. Pet. ●. 21. and bringeth me into order: partly conformeth me unto my Saviour Christ, Gen. 42. 21. and so by little and little, layeth open to me mine own sins, that I may dislike myself and hate them: 1. Cor. 11. 12. and maketh me to renounce the world, thy eldest son, and stirreth me up to call upon him, and to pray earnestly with groans & sighs, Rom. 8.26. which I am not able to express with any words as I feel them. Satan. Thy afflictions are heavy, and comfortless, therefore they can not be arguments of God's favour. Christian. Indeed their nature is to bring grief and heaviness to the soul, but I have had joy in the midst of my afflictions, Rom. 5. 8,3. & strength sufficient to bear them, Rom. 8.28. and after them have been many ways bettered, which befalleth to none of the wicked: and for that cause, it is a great persuasion to me that I shall not be damned with the wicked world, Ps. 119.71. but in spite of all thy power, pass from death to everlasting life. Satan. After these thy manifold afflictions, thou must suffer death, which is most terrible, and a very entrance into hell. Christian. Death hath lost his sting by Christ's death: and unto me it shall be nothing else but a passage unto everlasting life. Satan. Admit thou shalt be delivered from hell by Christ, what will this avail thee, considering that thou shalt never come to the kingdom of heaven? for Christ's death only delivereth thee from death eternal, it cannot advance thee to everlasting life. Christian. I am now at this time a member of Christ's kingdom, and after this life shall reign with him for ever in his everlasting kingdom. Satan. Thou never didst fulfil the law, Rom. 5. 8,3, 4. therefore thou canst not come into the kingdom of heaven. Christian. Christ hath perfectly fulfilled every part of the law for me: and by this his obedience imputed unto me, I myself do keep the law. Satan. Be it so, for all this, thou art far enough from the kingdom of heaven, into which no unclean thing shall ever enter: then, although that Christ hath suffered death, and fulfilled the law for thee; yet thou art in part unclean: thy cursed nature and the seeds of sin are yet remaining in thee. Christian. Christ in the virgin's womb was perfectly sanctified by the holy Ghost: Rom. 2. 3. joh. 16. 1●. and this perfect holiness of his human nature is imputed to me: even as jaacob put on Esau's garments to get his father's blessing: so I have put on the righteousness of Christ, as a long white rob covering my sins, and making me appear perfectly righteous, even before God's judgement seat. Satan. Indeed God hath made promise unto mankind of all these mercies and benefits in Christ: but the condition of this promise is faith, which thou wantest, and therefore canst not make any account, that Christ's sufferings, Christ's fulfilling the law, joh. 3.14, 15 Christ's perfect holiness, can do thee any good. Christian. I have true saving faith. The conflicts of Satan with the strong Christian. Satan. THou sayest that thou hast true faith, but I shall sift thee and disprove thee. Christian. The gates of hell shall never prevail against my faith, do what thou canst. Satan. Tell me then, dost thou think that all the world shall be saved? Christian. No. Satan. What, shall some be saved, and some condemned? Christian. So saith the word of God. Satan. Thou than art persuaded that God is true even in his merciful promises, and that he will save some men, as Peter and Paul, and David, etc. and this is the only belief, by which thou wilt be saved. Christian. Nay, this I believe, and more too, that I particularly am in the number of those men which shall be saved by the merit of Christ's death and passion: and this is the belief that saveth me. Satan. It may be thou art persuaded that God is able to save thee: but that God will save thee, that is, that he hath determined to advance this thy body, and this thy soul into his kingdom, and that he is most willing to perform it in his good time; herein thou waverest and doubtest. Christian. Nay Satan, job. 1. 12,13 joh. 6.35.54 Mark. 9.23. I in mine own heart am fully persuaded, that I shall be saved, and that Christ is specially my redeemer: and (O Lord) for Christ's sake, help thou my doubting and unbelief. Satan. This thy full persuasion is only a fantasy, and a strong imagination of thine own head: it goeth not with thee as thou thinkest. Christian. It is no imagination, but truth which I speak. For me thinks I am as certain of my salvation as though my name were registered in the Scriptures (as David's and Paul's are) to be an elect vessel of God: 2. Cor. 1. 22. Eph. 1. 14. Rom. 8.18. and this is the testimony of the holy spirit of jesus Christ, assuring me inwardly of my adoption, and making me with boldness and confidence in Christ, to pray unto god the Father. Satan. Still thou dreamest and imaginest, thou lovest and likest thyself, and therefore thou thinkest the best of thyself. Christian. Act. 1 3.9. 1. Thess. 1.3. Yea, but God of his goodness hath brought forth such tokens of faith in me, that I cannot be deceived. I. I am displeased with myself for my manifold sins, in which sometime I have delighted and bathed myself, Rom. 7.15.24. II. I purpose never to commit them again, if God give me strength, as I trust he will. III. I have a very great desire to be doing those things which God commandeth. IV. Those that be the children of God: if I do but hear of them, I love them with my heart, and wish unto them as to myself. 1. joh. 3.14. V. My heart leapeth for gladness, when I hear of the preaching of the word. VI I long to see the coming of Christ jesus, that an end may be made of sinning, and of displeasing God. Apoc. 22.70. VII. I feel in my heart the fruits of the spirit, joy, love, peace, gentleness, meekness, patience, temperance: the works of the flesh I abhor them, fornication, adultery, uncleanness, wantonness, idolatry, strife, envy, anger, drunkenness, bibbing and quaffing, and all such like. Gal. 5. 19,20,22. All these cannot proceed from thee, Satan, or from my flesh, but only from faith which is wrought in me by God's holy spirit. Satan. If this were so, God would never suffer thee to sin as thou dost. Christian. Rom. 7.15. Mat. 26.65. 72.74,75. I shall sin as long as I live in this world, I am sure of it; because I am taught to ask remission of my sins continually. But the manner of my sinning now is otherways then it hath been in times past. I have sinned heretofore with full purpose and consent of will; but now doubtless, I do not. Before I commit any sin, I do not go to the practising of it with deliberation, as the carnal man doth, who taketh care to fulfil the lusts of the flesh: but if I do it, Rom. 13. 14. it is flat beside my mind and purpose: in the doing of any sin, I would not do it, my heart is against it, and I hate it, and yet by the tyranny of my flesh being overcome I do it: afterward, when it is committed, I am grieved and displeased at myself, and do earnestly with tears ask at God's hand forgiveness of the same sin. Satan. Indeed, this is very true in the children of God: but thou art sold under sin and with great pleasure dost commit sin, and lovest it with thy whole heart: otherwise, thou wouldst not fall to sin again after repentance, and commit even one and the same sin, so often as thou dost. Thou hypocrite, this thy behaviour turneth all the favour of God from thee. Christian. Indeed it is dangerous to fall again into the same sin after repentance: yet it is the order of the Prophets to call men to repentance which have fallen from the fear of God, Isa. 1.8. jer. 2.1. and from the repentance which they professed: and God in thus calling them, putteth them in hope of obtaining mercy. And the law had sacrifices offered every day for the sins of all the people, and for particular men, both for their ignorances, and their voluntary sins: which signifieth, that God is ready to forgive the sins of his children though they sin often. Gen. 12. 14, 15. Gen. 20. 2,3. Gen. 42. 25. Abraham twice lied and swore that Sara was not his wife. joseph swore twice by the life of Pharaoh. David committed adultery often, because he took unto him Bathsheba, Vriahs' wife, and also kept six wives, and ten concubines. God's will is, that men forgive till seventy seven times: and therefore he will have much more mercy. And for my part, so oft as I shall fall into the same sin, so oft I shall have Christ my advocate and intercessor to the Father for me, who will not damn me for the infirmity which he findeth in me, I will abstain from external iniquity, and I will not make my members servants unto sin: and so long I trust my imperfections shall have no power to damn me: for Christ's perfection is reputed to be mine by faith, which I have in his blood: 1. joh. 21. Dan. 9.6. God is not displeased, if my body be sick and subject to diseases: no more is he displeased at the disease and sickness of the soul. A natural father will not slay the body of his child, when he is sick, and abhorreth comfortable meats: Rom. 8.28. and my heavenly father will not condemn my soul, although through the infirmity of faith, and the weakness of the spirit, I commit sin, and often loath his heavenly word, the food of my soul. Nay, (which is a strange thing) I know it by experience, that God hath turned my filthy sins to my great profit, and to the amendment of my life: like as the good Physician, of rank poison is able to make a sovereign medicine to preserve life. Satan. Well, be it so, that now thou art in the state of grace, yet thou shalt not continue so: but shalt before death depart from Christ. Christ. I know I am a member of Christ's mystical body: I feel in myself the heavenly power, & virtue of my head Christ's jesus: & for this cause I can not perish, but shall continued for ever, & reign in heaven after this life with him. The conflicts of Satan with the weak Christian. Satan. Thy mind is full of ignorance and blindness, thy heart is full of obstinacy, rebellion, and frowardness against God: thou art wholly unfit for any good work; wherefore thou hast no faith, neither canst thou be justified, and accepted before God. Christian. If I have but one drop of the grace of God, and if my faith be no more than a little grain of mustard seed, Mat. 27.28. it is sufficient for me: God requireth not perfect faith, but true faith. Satan. Yea, but thou hast no faith at all. Christian. I have had faith. Satan. Thou never hadst true faith: for in time past, when according to thine opinion thou didst believe, than thou hadst nothing but a shadow of faith and a foolish imagination, which all hypocrites have. Christian. Psal. 77.5. I will put my trust in God for ever, and his former mercies shewmed me heretofore strengthen me now in this my weakness. 1 He created me when I was nothing. 2 He created me a man, when he might have made me an ugly toad. 3 He made me of comely body, and of good discretion, whereas he might have made me ugly, and deformed, frantic and mad. 4 I was borne in the days of knowledge, when I might have been borne in the time of ignorance and superstition. 5 I was borne of Christian parents, but God might have given me either Turks or jews, or some other savage people for my parents. 6 I might have perished in my mother's womb, but he hath preserved me, and provided for me by his providence even unto this hour. 7 Soon after my birth, God might have cast me into hell, but chose I was baptised, and so received the seal of his blessed covenant. 8 I have had by God's goodness some sorrow for my sins past, and have called on him, in hope and confidence that he would hear me. 9 God might have concealed his word from me, but I have heard the plentiful preaching of it: I understand it, and have received comfort by it. 10 Lastly, at this time God might power his full wrath on me: which he doth not, but mercifully maketh me to feel mine own wants, that I might be humbled, and give all glory unto him for his blessings. Wherefore, there is no cause why I should be disquieted: but I will trust still in the Lord, and depend on him, as I have done. Satan. Thou feelest no grace of the holy Ghost in thee, nor any true tokens of faith, but thou hast a lively sense of the rebellion of thy heart, and of thy lewd and wretched conversation: therefore thou canst not put any confidence in Christ's death and sufferings. Christian. Psal. 32. 1. 2. Cor. 5.21. Yet I will hope against all hope, & although, according to mine own sense and feeling, I want faith: yet I will believe in jesus Christ, and trust to be saved by him. Satan. Though the children of God have been in many perplexities, yet never any of them have been in this case, in which thou art at this present. Christian. Psal. 73.22, 23. Rom. 7. 12, 25. Herein thou provest thyself to be a lying spirit: for the prophet David saith of himself, that he was foolish, and as a beast before God: and yet he even then trusted in God. And Paul was so led captive of sin, that he was not able to do the good he would, but did the evil which he hated: and so in great pensiveness of heart, desired to be delivered from this world, that he might be disburdened of his corrupt flesh. Satan. Thou miserable wretch, dost thou feel thyself graceless, and wilt thou bear the face of a Christian? and by thy hypocrisy offend God? as thou art, so show thyself to the world. Christian. Avoid Satan, Christ hath vanquished, and overcome thee for my cause, that I might also triumph over thee. I am no hypocrite: for whereas I have had heretofore some testimony of my faith, at this time I am less moved, though faith seem to be absent: like as a man may seem to be dead, both in his own sense, and by the judgement of the physician, and yet may have life in him: so faith may be, though always it do not appear. Satan. But thou art a man stark dead in sin, God hath now quite forsaken thee: he hath left thee unto me to be ruled: he hath given me power over thee, to bring thee to damnation: he will not have thee to trust in him any longer. Christian. Strengthen me good Lord; remember thy merciful promises, that thou wilt revive the humble, Isa. 57.15. and give life to them that are of a contrite heart. Satan. These promises concern not thee, which hast no humble and contrite, but a froward, a rebellious heart. Christian. Good Lord forget not thy former mercies: give an issue to these temptations of mine enemy Satan. And you my brethren, which know my estate, pray for me, that God would turn his favourable countenance towards me: jam. 5.16. for this I know, that the prayer of the righteous availeth much, if it be fervent. HOW A MAN SHOULD APPLY ARIGHT the word of God to his own soul. I. EVery Christian containeth in himself two natures, flat contrary one to the other, the flesh and the spirit: and that he may become a perfect man in Christ jesus, his earnest endeavour must be, to tame, and subdue the flesh, and to strengthen and confirm the spirit. TWO Answerable to these two natures, are the two parts of God's word. First, the Law, because it is the ministery of death, it fitly serveth for the taming and mastering of the rebellious flesh: and the Gospel containing the bountiful promises of God in Christ, is as oil, to power into our wounds, and as the water of life, to quench our thirsty souls: and it fitly serveth for the strengthening of the spirit. III Well then, art thou secure? Art thou prone to evil? Feelest thou that thy rebellious flesh carrieth thee captive unto sin? Look now only upon the law of God, apply it to thyself, examine thy thoughts, thy words, thy deeds by it: Rom. 8. 1●. pray unto God, that he would give thee the spirit of fear, that the law may in some measure humble and terrify thee: Pr●●. 28.14. for (as Solomon saith) blessed is the man that feareth always, but cursed is he that hardeneth his heart. IV. In the Law, these are most effectual meditations to humble and bridle the flesh, which follow. First, meditate on the greatness of thy sins, and of their infinite number: and if it may be, gather them into a catalogue, set it before thee: and look unto it, that thou think no sin to be a small sin, no not the bare thoughts and motions of thy heart. Often with diligence consider the strange judgements of God upon men, for their sins, which thou shalt find, partly in the Scriptures, partly by daily experience. Doubtless thou must think, that every judgement of God, is a sermon of repentance. Think oft on the fearful curse of the law due unto thee, if thou shouldest sin never but once in all thy life, and that never so little. Remember, that whensoever thou committest a sin, Dan. 7.10. jer. 17.1. Deut. 22.31 God is present, and his holy Angels, and that he is an eye-witness, that he taketh a note of thy sin, and registereth it in a book. Think daily of thy end: and know that God may strike thee with sudden death every moment: and that, if then thou have not repent before that time, there is no hope of salvation. Think on the sudden coming of our Saviour Christ to judgement, let it move thee continually to watch & pray. If these will not move thee, think on this, that no creature in heaven or in earth, was able to pacify the wrath of God for thy sins: but his own Son must come down from heaven, out of his Father's bosom, and must bear the curse of the law, even the full wrath of his Father, for thee. V. When by these means thou art feared, and thy mind is disquieted in respect of God's judgement for thy sin: have recourse to the promises of mercy contained in the old and new Testament. Is thy conscience stung with sin? And doth the law make thee feel it? With all speed run to the brazen serpent Christ jesus, look on him with the eye of faith, and presently thou shalt be healed of thy sting or wound. job. 3.14. VI When thou dost meditate on the promises of the Gospel, diligently consider these benefits, which thou enjoyest by Christ. Through Adam, thou art condemned to hell; by Christ thou art delivered from it. Through Adam, thou hast transgressed the whole law; in Christ thou hast fulfilled it. Through Adam, thou art before God a vile, and a loathsome sinner: through Christ thou dost appear glorious in his eyes. By Adam every little cross is the punishment of thy sin, and a token of God's wrath: by Christ, the greatest crosses are easy, profitable, and tokens of God's mercy. By Adam, thou didst lose all things: in Christ all things are restored to thee again. By Adam thou art dead; by Christ thou art quickened, and made alive again. By Adam thou art a slave of the devil, and the child of wrath: but by Christ, thou art the child of God. In Adam, thou art worse than a toad, and more detestable before God: but by Christ, thou art above the Angels. For thou art joined unto him, and made bone of his bone, mystically. Through Adam, sin and Satan have ruled in thee, and led thee captive: by Christ, the spirit of god dwelleth in thee plenteously. By Adam, came death to thee, and it is an entrance to hell: by Christ, though death remain, yet it is only a passage unto life. Lastly, in Adam, thou art poor, and blind, and miserable: in Christ thou art rich and glorious, thou art a king of heaven an earth, fellow heir with him, and shalt as sure be partaker of it, as he is even now. Adam, when he must needs taste of the fruit, which God had forbidden him, he hath made us all to rue it, even till this day: but here thou seest the fruits that grow, not in the earthly paradise, but on the tree of life, Apoc. 22.2. which is within the heavenly jerusalem. Fear no danger, be bold in Christ to eat of the fruit, as God hath commanded thee: it will quicken thee, and revive thee being dead: thou canst not do Satan a worse displeasure, then to feed on the godly fruit of this tree, and to smell on the sweet leaves, which it beareth continually, that give such a refreshing savour. VII. Most men now a days, are secure and cold in the profession of the gospel, though they have the plentiful preaching of it. And the reason is, because they feel not in themselves the virtue and mighty operation of God's word, to renew them: and they can not feel it, because they do not apply the word aright unto their own souls. Plasters, except they be applied in order and time, and be laid upon the wound, though they be never so good, yet they can not heal: and so it is with the word of God, and the parts of it, which except they be used in order and time convenient, will not humble and revive us, as their virtue is. VIII. The common Christian every where is faulty in this thing. Whereas he loveth himself, and wisheth all good that may be to himself, he doth usually apply unto his own soul the gospel alone never regarding the law, or searching out his sins by it. Tell him what ye will, his song is this: God is merciful, God is merciful. By this means it cometh to pass, that he leadeth a secure life, and maketh no conscience of covetousness, of usury, of deceit in his trade, of lying, of swearing, of fornication, wantonness, intemperancy in bibbing and quaffing, etc. But he playeth the unskilful Chirurgeon, he useth healing plasters, before his poisoned and cankered nature have felt the power and pain of a Corasiue. And it will never be well with him, until he take a new course. IX. On the contrary part, many good Christians leave to apply the comfort of the gospel to themselves, and only have regard to their own sins, and Gods infinite vengeance. And even when Satan accuseth them, they will not stick to give ear to Satan, & also accuse themselves: & so they are brought into fearful terrors, and often draw near to desperation. X. There is a third sort called Sectaries, who addict themselves to the opinion of some man. These commonly never apply the law or the Gospel to themselves, but their whole meditation is chiefly in the opinions of him whom they follow. As they that follow Luther, few of them follow his Christian life: they regard not that: but about consubstantiation and ubiquity, about Images and such like trumpery, they infinitely trouble themselves and all Europe too. And in England there is a schismatical and undiscreet company, that would seem to cry out for discipline, their whole talk is of it, and yet they neither know it, nor will be reform by it, and yet they are enemies to it: as for the law of God, and the promises of the Gospel, they little regard: they maintain vile sins in refusing to hear the reading or the preaching of the word: and this is great contempt of God's benefits and unthankfulness to him. They are full of pride, thinking themselves to be full, when they are empty: to have all knowledge when they are ignorant, and had need to be catechised: the poison of Asps is under their lips; they refuse not to speak evil of the blessed servants of God. Well, do they above all things seek the kingdom of GOD? then let them be sincere seekers of it: which they shall do, if in seeking Christ's kingdom they seek the righteousness thereof: unto which they can never come but by the applying of the threatenings of the law, and the comforts of the gospel to their own consciences. But whereas they seek the one and not the other, they give all men to understand with what spirit they speak. CONSOLATIONS FOR THE TROUBLED consciences of repentant Sinners. Sinner. GOod sir, I know a Esa. 50.4. the Lord hath given you the tongue of the learned, to be able to minister a word in time to him that is weary: therefore I pray you help me in my misery. Minister. Ah my good brother what is the matter with you? and what ail you? Sinner. I lived a long time, the Lord he knoweth it, after the manner of the world, in all the lusts of my filthy flesh, & then I was never troubled: but it hath pleased GOD of his mercy to touch my heart, and to send his own son that good shepherd jesus Christ, to fetch me home to his own fold, even upon his own neck: and since that time it is a wonder to see how my poor heart hath been troubled: my corruption so boils in me and Satan will never let me alone. Minister. Your case is a blessed case: for not to be troubled of Satan, is to be possessed of him: that is, to be held captive under b Coloss. 1.13 the power of darkness, and to be a slave and vassal of Satan: for c Lu. 11.24. as long as the strong man keeps the hold, all things are is peace. chose he that hath received any sparkle of true faith, shall see d Math. 16. 18. the gates of hell, that is, the devil and his angels in their full strength● to stand up against him, and to fight with an endless hatred for his final confusion. Sinner. But this my trouble of mind, hath made me oftentimes fear lest God would reject me, and utterly deprive me of the kingdom of heaven. Minister. But there is no cause why it should so do. For how should heaven be your resting place, if on earth you were not troubled? how could god wipe away your tears from your eyes in heaven, if on earth you shed them not? You would be fre● from miseries, you look for heaven upon earth. But if you will go to heaven, the right way is to sail by hell. Bradford. If you will sit at Christ's table in his kingdom; you must be with him in his temptations. You are as God's corn, you must therefore go under the frail, the fan, the millstone, and the oven, before you can be God's bread. You are one of Christ's Lambs, look therefore to be fleeced, and to have the bloody knife at your throat all the day long. If you were a market sheep bought to be sold, you should be stalled and kept in a fat pasture: but you are for Gods own occupying, therefore you must pasture on the bare common, abiding storms, tempests, Satan's snatches, the world's wounds, contempt of conscience, and frets of the flesh. But in this your misery I will be a Simon unto you, to help you to carry your cross, so be it you will reveal your mind unto me. Christian. I will do it willingly: my temptations are either against my faith in Christ, or against repentance for my sins. Minister. What is your temptation as touching faith? Christian. Ah woe is me, I am much afraid lest I have no faith in Christ my Saviour. Minister. What causeth this fear? Christian. divers things. Minister. What is one? Christian. I am troubled with many doubtings of my salvation: and so it comes into my mind to think, that by my incredulity I should quite cut off myself from the favour of God. Minister. But you must know this one thing, that he that never doubted of his salvation never believed, and that he which believeth in truth, feeleth many doubtings and waver, even as the sound man feels many grudge of diseases, which if he had not health he could not feel. Christian. But you never knew any that having true faith doubted of their salvation. Minister. What will you then say of the man that said, a Mar. 9.24. Psal. 77. ver. 8.9. 10. Lord I believe, Lord help mine unbelief? And of David who made his moan after this manner: Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercy in displeasure? Yea he goeth on further, as a man in despair. b 11. And I said this is my death. Hereby it is manifest, that a man endued with true faith may have not only assaults of doubting, but of desperation. This further appeareth in that he saith in an other place, c Psa. 24. ●● Why art thou cast down my soul? Why art thou disquieted within me? Wait on God, for I will yet give thanks, he is my present help and my God. And in very truth you may persuade yourself that they are but d 2. The. 3. ●. unreasonable men, that say they have long believed in Christ without any doubting of their salvation. Christian. But David had more in him then I have, for me thinks there is nothing in this wicked heart of mine, but rebellion against GOD, nothing but doubting of his mercy. Minister. Let me know but one thing of you: these doubtings which you feel, do you like them? or do you take any pleasure in them? and do you cherish them? Christian. Nay, nay, they appear very vile in mine eyes, and I do abhor them from my heart: and I would feign believe. Minister. Rom. 7.5. In man we must consider his estate by nature, and his estate by grace. In the first, he and his flesh are all one, for they are as man & wife: therefore one is accessary to the doings of the other. When the flesh sinneth the man also sinneth, that is in subjection to the flesh; yea when the flesh perisheth the man likewise perisheth, being in this estate, with the flesh; a loving couple they are, they live and die together. But in the estate of grace, though a man have the flesh in him, Rom. 7.17. Rom. 8.1. yet he and his flesh are divorced asunder. This divorcement is made when a man begins to dislike and to hate his flesh, and the evil fruits of it: this separation being made, they are no more one but twain, and the one hath nothing to do with the other. In this case though the flesh beget sin, & perish therefore, yet the Christian man shall not incur damnation for it. To come more near the matter; you say the flesh begets in you waverings, doubtings, and distrusting: what then? it t●oubleth you, but fear not, remember your estate; you are divourced from the flesh, and you are new married unto Christ: if these sins be laid at your door, account them not as your children, but renounce them as Bastards: say with Paul, I doubt indeed, but I hate my doubtings, and I am no cause of these, but the flesh in me which shall perish when I shall be saved by Christ. Christian. This which you have said doth in part content me: one thing more I pray you show me concerning this point: namely how I may be able to overcome these doubtings. Minist. For the suppressing of doubtings, you are to use three meditations. The first, that it is god's commandment that you should believe in Christ: So S. john saith, 1. joh. 3.23. This is his commandment that we believe in the name of his Son jesus Christ. Thou shalt not steal is God's commandment, and you are loath to break it, lest you should displease God & pull his curse upon your head. This also is God's commandment, thou shall believe in Christ, and therefore you must take head of the breach of it: lest by doubting and wavering you bring the curse upon you. Secondly, you must consider that the promises of salvation in Christ are general, or at the least indefinite excluding no particular man: as in one for all may appear. God so loved the world that he gave his only begotten son, that whosoever believeth in him should not perish but have everlasting life. Now then, so often as you shall doubt of God's mercy, you exclude your own self from the promise of God, whereas he excludeth you not. And as when a prince gives a pardon to all thieves, every one can apply the same unto himself, though his name be not set down in the pardon: So the King of kings hath given a general pardon for free remission of sins, to them that will receive it Believe therefore that God is true in his promise, doubt not of your own salvation, challenge the pardon to yourself. Indeed your name is not set down, or written in the promise of grace; yet let not any illusion of Satan, or the consideration of your own unworthiness exclude you from this free mercy of God: which he also hath offered to you particularly, first in Baptism, then after in the Lord's supper: and therefore you are not to waver in the applying of it to yourself. Thirdly, you are to consider that by doubting and despairing you offend God as much almost as by any other sin. a Rom. 4. 1●. You do not above hope believe under hope 〈◊〉 you should do. Secondly, you rob God of his glory, in that you make his infinite mercy to be less than your sins. Thirdly, you make him a liar, who hath made such a promise unto you. And to these three meditations add this practice. When your heart is toiled with unbelief and doubtings, then in all hast draw yourself into some secret place, humble yourself before God, pour out your heart before him: desire him of his endless mercy to work faith, and to suppress your unbelief, and you shall see b Rom. 1●●● that the Lord over all is rich unto all that call upon his name. Christian. The Lord reward you for your kindness: I will hereafter do my endeavour to practise this your counsel. Now I will make bold to show another that makes me to fear lest I have no faith. And it is, because I do not feel the assurance of the forgiveness of my sins. Minister. Faith standeth not in the feeling of God's mercy, but in the apprehending of it, Heb. 11. ●. Rom. 1. 2● which apprehending may be when there is no feeling; for faith is of invisible things, and when a man once cometh to enjoy the thing believed, than he ceaseth to believe. And this appeareth in jobs example, when he saith, (Lo, though he slay me, yet will I trust in him, and I will reprove my ways in his sight: he shall be my salvation also: for the hypocrite shall not come before him) he declareth his faith: yet when he saith presently afterward, Wherefore hidest thou thy face, and takest me for thine enemy? he declareth the want of that feeling which you speak of. Christian. Yet every true believer feels the assurance of faith: otherwise Paul would not have said, Prove yourselves whether you are in the faith or not. Minister. Indeed sometimes he doth, but at some other times he doth not: as namely at that same time when God first calleth him, and in the time of temptation. Christian. What a case am I in then? I never felt this assurance: only this I ●eele that I am a most rebellious wretch, abounding even with a whole sea of iniquities: me thinks I am more ugly in the sight of God, than any toad can be in my sight. O then what shall I do? let me hear some word of comfort from thy mouth thou man of God. Minister. Tell me one thing plainly: you say you feel no assurance of God's mercy? Christian. No indeed. Minister. But do you desire with all your heart to feel it? Christian. I do indeed. Minister. Then doubt not, you shall feel it. Christian. O blessed be the Lord, if this be true. Minister. Why, it is most true. For the man that would have any grace of God tending to salvation, if he do truly desire it, he shall have it: for so Christ hath promised, The desire of grace, is gra●● 〈◊〉 self. R●●. ●. ●. I will give to him that is a thirst of the well of the water of life freely. Whereby I gather that if any want the water of life, having an appetite after it, he shall have enough of it: and therefore fear you not; only use the means which God hath appointed to attain faith by, as earnest prayer, reverent hearing of God's word, & receiving of the Sacraments: and then you shall see this thing verified in yourself. Christian. All this which you say I find in myself by the mercy of God: my heart longeth after that grace of God which I want. I know I do hunger after the kingdom of heaven and the righteousness thereof: and further though I want the feeling of God's mercy, yet I can pray for it from the very root of my heart. Minister. Be careful to give honour to God for that you have received already. For these things are the motion● of the spirit of God dwelling in you. c Phil. 1.6. And I am persuaded of this same thing, that God which hath begun this good work in you will perfect the same unto the day of jesus Christ. Christian. The third thing that troubles me, is this: I have long prayed for many graces of God, & yet I have not received them, whereby it comes oft to my mind, that God loves me not, that I am none of his child, and therefore that I have no faith. Minister. Psal. 69.4. You are in no other case than David himself, who made the same complaint: I am weary of crying, my throat is dry, mine eyes fail, whiles I wait for my God. Christian. But David never prayed so many years without receiving an answer as I have done. Minister. Good Zacharie waited longer on the Lord, before he granted his request, Luk. 1.7.13. than ever you did: it is like he prayed for a child in his younger years, yet his prayer was not heard before he was old. And further, you must note that the Lord may hear the prayers of his servants, and yet they be altogether ignorant of it: For the manner that God useth in granting their requests is not always known; as may appear in the example of our Saviour Christ, Heb. 5.7. Who in the days of his flesh, did offer up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared. And yet we know that he was not freed from that cursed death, but must needs suffer it. How then was he heard? On this manner: he was strengthened to bear the death, he had an Angel to comfort him, he was afterward freed from the sorrows of death: And so it is with the rest of Christ's body, as it was with the head. Some being in want pray for temporal blessings: God keeps them in this want, and yet he hears their prayers, in giving them patience to abide that want. Some being in wealth and abundance pray for the continuing of it, if it be the will of God. The Lord flings them into a perpetual misery, and yet he hears their prayers, by giving them blessedness in the life to come. You pray for the increase of faith and repentance, and such like graces: you feel no increase after long prayer: yet the merciful God hath no doubt heard your prayer, in that by delaying to perform your request, he hath stirred up in you the spirit of prayer, he hath humbled you, & made you feel your own wants, the better to depend on his mercy: for the beginning and increasing of every spiritual grace. Christian. The fourth thing that troubles me, is that I cannot feel faith purify my heart, and to work by love in bringing forth lively fruits. Minister. If this be so continually, that faith brings forth no fruit it is very dangerous and argueth a plain want of faith, yet for a certain time it may be so: faith hath not only a spring time and a summer season, Cant. 2.12. Esa. 42.2. but also a winter when it beareth no fruit. And there is many a true Christian like the bruised reed, that is overturned with every blast of wind: and like the flax that hath fire in it, which by reason of weakness, gives neither heat nor light, but only a smoke. Christian. Thus much shall suffice for my first temptation, wherein I take myself satisfied: now if you please, I will be glad to rehearse the second. Minister. I am content, let us hear it. Christian. I am afraid lest I have not truly repent, and therefore that all my profession is only in hypocrisy. Minister. What moveth you to think so? Christian. Two causes especially, the first is, they which repent leave off to sin: But I am a miserable sinner, I do continually displease God by my evil thoughts, words, and deeds. Minister. You need not fear, a Rom. 5.20 For where sin aboundeth (that is, the knowledge and feeling of sin) there grace aboundeth much more. Christian. I find not this in myself. Minist. But yet you find thus much in yourself: those corruptions which you feel, and those sins that you commit, you hate them, you are displeased with yourself for them, and you endeavour yourself to leave them. Christian. Yea that I do with all my heart. Minister. Then how miserable soever you feel yourself by reason of the mass of your sin, yet you are not subject to condemnation, Rom. 8.5. cum 8.1. but shall most certainly escape the same. Take this for a most certain truth, that the man that hates and dislikes his sins, both before and after he hath done them, shall never be damned for them. Christian. I am even heart sick of my manifold sins and infirmities, and these good words which you speak are as flagons of wine, to refresh my weary, laden, and weltering soul. Cant. 2.5. I have begun to flee sin and to detest it long ago. I have been oft displeased with mine infirmities and corruptions: when I offend God my heart is grieved, I desire to leave sin, I flee the occasions of sin: I would feign fashion my life to God's word: & I pray unto God that he would give me grace so to do: & yet (which is my grief) by the strength of the flesh, by the sleights & power of Satan I am often overtaken, & fall marvelously, both by speech and by deed. Minister. Have courage my good brother, for whereas you have an affection to do the things that are acceptable unto God, it argueth plainly that you are a member of Christ: according to that of Paul: Rom. 8.5. They which are of the spirit, savour the the things of the spirit. Well then, if Satan ever object any of your sins to you, make answer thus, that you have forsaken the first husband the flesh, & have espoused yourself to Christ jesus, who as your head & husband hath taken upon him to answer your debts, and therefore if he urge you for them, refer him over unto Christ. For there is no suit in law against the wife the husband living: yea, I add further, if you be overcarried with Satan's temptations, and so fall into any sin, you shall not answer for it but Satan, it shall surely be reckoned on his score at the day of judgement, for he was the author of it: if you fall by the frailty of your flesh, it shall perish therefore: but you shall still have Christ your advocate. Christian. Indeed as you say I have in me an affection to please God, but when I come to perform my obedience, there I fail. Minister. Therefore mark this further. As long as the children of god are i● this life, a Gen. 12. 12 Mal. 3.17. God regardeth more the affection to obey, than the obedience itself: And they shall be unto me saith the Lord of hosts, in that day I shall do this, for a flock, and I will spare them, as a man spares his own son that serveth him. The father when he shall set his child to do any business, though he do it never so untowardly, yet if he show his good will to do the best he can, his father will be pleased: and so it is with the Lord toward his children, you look to have some perfection in yourself, but in this life you shall receive no b Rom. 8. 2. more but the first fruits of the spirit, which are but as a handful of corn, in respect of the whole corn field: and as for the accomplishment of your redemption you must wait for it till after this life: you would be kissed with the kisses of Christ's mouth, but here in this world you must be content, if you may with Marie Magdelen kiss his feet. For the perfection of a Christian man's life, stands in the feeling and confession of his imperfections. And as Ambrose saith, Ambrose. obedience due to God stands more c Affectu magis quam effectu. in the affection then in the work. Christian. But why will God have those whom he hath sanctified labour still under their infirmities? Minister. The causes are divers. First, hereby he teacheth his servants, to see in what great need they stand of the righteousness of Christ, that they may more carefully seek after it. Secondly, he subdueth the pride of men's hearts and humbleth them by countervailing the graces which they have received, with the like measure of infirmities. Thirdly, by this means the godly are exercised in a continual fight against sin, and are daily occupied in purifying themselves. Christian. But to go on forward in this matter: there is another cause that makes me fear, lest I have no true repentance. Minister. What is that? Christian. I oftentimes find myself like a very timberlog, void of all grace and goodness, froward and rebellious to any good work, so that I● fear lest Christ have quite forsaken me. Minist. As it is in the straight seas, the water ebbs and flows, so is it in the godly: in them as long as they live in this world according to their own feeling, there is an access & recess of the spirit. Otherwhiles they be troubled with deadness and dullness of heart, as David was, who prayed to the Lord, Psa. 119.88. Psal. 119.5. to quicke● him according to his loving kindness, that he may keep the testimonies of his mouth: And in another place he saith, that God's promises quickened him. Which could not be, unless he had been troubled with great dullness of heart. Again, sometimes the spirit of God quite withdraweth is self to their feeling: as it was in David. Psal. 77.2.3. 3. ●. In the day of my trouble (saith he) I sought the Lord, and my soul refused comfort. I did think upon god and was troubled, I prayed and my spirit was full of anguish: Again, Will the Lord absent himself for ever? and will he show no more favour? hath God forgotten to be merciful? etc. Cant. 3.1. The Church in the Canticles complaineth of this: In my bed I sought him by night whom my soul loved: I sought him, but I found him not. Ca 5.4,5,6. And again, My wellbeloved put in his hand by the hole of the door, and my heart was affectioned towards him: I rose up to open to my well-beloved, and my hands did drop down myrrh, my fingers pure myrrh upon the handles of the bar, I opened to my well-beloved: but my well-beloved was gone and passed, mine heart was gone when he did speak; I ●ought him, but I could not find him, I called but he answered me not. Rom. 5.5. chose, God at some other times sheds abroad his love most abundantly in the hearts of the faithful; Cant. 1. 13. and Christ lieth between the breasts of his Church, as a posy of myrrh giving a strong smell. Christian. But how can he be a Christian that feels no grace nor goodness in himself? Minister. The child which as yet can use no reason, is for all that a reasonable creature: and the man in a swoon feels no power of life, and yet he is not dead. The Christian man hath many quames come over his heart, and he falls into many a swoon, that none almost would look for any more of the life of Christ in him, yet for all that he may be a true Christian. This was the state of Peter, when he denied our Saviour Christ with cursing and banning, Luk. 22. 31. his faith only fainted for a time, it failed not. Christian. I have now opened unto you the chief things that troubled me: and your comfortable answers have much refreshed my troubled mind. The God of all mercy and consolation requite you accordingly. Minister. I have spoken that which God out of his holy word hath opened unto me, if you find any help thereby, give God the praise therefore, & carry this with you for ever, Act. 24. ●2. that by many afflictions both in the body and the mind you must enter into the kingdom of heaven. Raw flesh is noisome to the stomach, & is no good nourishment before it be ●odden: Hooper. and unmortified men and women be no creatures fit for God: and therefore they are to be soaked and boiled in afflictions, that the fulsomness and rankness of their corruption may be delayed, and that they may have in them some relish acceptable unto God. And to conclude, for the avoiding of all these temptations, use this sweet prayer following which that godly Saint Master Bradford made. Oh Lord God and dear father, what shall I say that feel all things to be (in manner) with me as in the wicked? Blind is my mind, crooked is my will, & perverse concupiscence is in me, as a spring of stinking puddle. O how faint is faith in me? how little is my love to thee or thy people? how great is myself love? how hard is my heart? by reason whereof I am moved to doubt of thy goodness towards me, whether thou art my merciful father, and whether I be thy child or no: indeed worthily might I doubt, if that the having of these were the cause, & not the fruit rather of thy children. The cause why thou art my father, is thy merciful goodness grace & truth in Christ jesus, which cannot but remain for ever. In respect whereof thou hast borne me this good will to bring me into thy Church by baptism, and to accept me into the number of thy children, that I might be holy, faithful, obedient and innocent: and to call me divers times by the ministery of thy word into thy kingdom: besides the innumerable other benefits always hitherto powered upon me. All which thou hast done of this thy good will which thou of thine own mercy barest to me in Christ before the world was made. The which thing as thou requirest straightly that I should believe without doubting, so wouldst thou that I in all my needs should come unto thee as to a father, & make my moan without mistrust of being heard in thy good time, as most shall make to my comfort. Lo therefore to thee dear father I come through thy son our Lord, our Mediator, and Advocate jesus Christ, who sitteth on thy right hand making intercession for me; I pray thee of thy great goodness and mercy in Christ to be merciful to me a sinner, that I may indeed feel thy sweet mercy as thy child: the time (oh dear father) I appoint not, but I pray thee that I may with hope still expect and look for thy help. I hope that as for a little while thou hast left me, so thou wilt come and visit me, and that in thy great mercy, whereof I have great need, by reason of my great misery. Thou art wont for a little season in thine anger, to hide thy face from them whom thou lovest: but surely (O Redeemer) in eternal mercies thou wilt show thy compassions. For when thou leavest us, O Lord, thou dost not leave us very long, neither dost thou leave us to our loss, but to our lucre and advantage: even that thy holy spirit with bigger portion of thy power and virtue may lighten and cheer us: that the want of feeling of our sorrow may be recompensed plentifully with the lively sent of having thee to our eternal joy: and therefore thou swearest that in thine everlasting mercy thou wilt have compassion on us. Of which thing, to the end we might be most assured, thine oath is to be marked, for thou sayest: as I have sworn, that I will never bring any more the waters to drown the world: so have I sworn that I will never more be angry with thee, nor reprove thee. The mountains shall remove, and the hills shall fall down, but thy loving kindness shall not move, and the bond of thy peace shall not fail thee: thus sayest thou the Lord our merciful redeemer. Dear father therefore, I pray thee remember even for thine own truth & mercy's sake the promise & everlasting covenant, which in thy good time I pray thee to write in my heart, that I may know thee to be the only true God, and jesus Christ whom thou hast sent: that I may love thee with all my heart for ever: that I may love thy people for thy sake: that I may be holy in thy sight through Christ: that I may always not only strive against sin, but also overcome the same daily more and more as thy children do: above all things desiring the sanctification of thy name, the coming of thy kingdom, the doing of thy will on earth as it is in heaven, etc. through jesus Christ our Redeemer, Mediator, and Advocate, Amen. A DECLARATION OF CERTAIN Spiritual Desertions, serving to terrify all drowsy Protestants, and to comfort them which mourn for their sins. AMong all the works of Gods eternal counsel, there is none more wonderful than is Desertion: which is nothing else but an action of God forsaking his creature. Furthermore, God forsakes his creature, not by withdrawing his essence or being from it: for that cannot be, considering God is infinite; and therefore must needs at all times be every where: but by taking away the grace and operation of his Spirit from his creature. Neither must any think it to be cruelty in God to forsake his creature which he hath made: for he is sovereign Lord over all his works: and for that cause he is not bound to any; and he may do with his own whatsoever he will. And this his will is not to be blamed: for men are not to imagine, that a thing must first be just, and then afterward that God doth will it: but chose, first God wills a thing, and thereupon it becomes just. Again, sin is so wretched a thing in the eyes of God, that he utterly forsakes his creature for a punishment thereof. Now every thing, so far forth as it is a chastisement or punishment, is good; considering that the inflicting thereof is the execution of justice. And God never forsakes the creature against the will thereof: but in the very time of Desertion, it voluntarily forsaketh and refuseth grace, and chooseth to be forsaken: wherefore if any hurt or misery ensue thereof, let the creature blame itself and praise the Lord. Desertions thus described are of two sorts, eternal and temporary. Eternal desertions are those, whereby God upon just causes known to himself forsakes his creature wholly and for ever. Thus the devil with his angels, and that part of mankind which is prepared to destruction, is forsaken. For first, God before all worlds, did decree according to the purpose of his own will to refuse them without the grant of any mercy. Secondly, after they are created and live in the world, he giveth them no Saviour. For Christ is only the redeemer of the Elect, and of no more: which may thus appear. For whom Christ makes no Intercession, for them he hath wrought no Redemption. But for them only which are elected & shall believe in him, he makes intercession. I pray (saith he) not for the world, but for them which thou hast given me. And again, joh. 17. 9,20● I pray not for these alone, but for them also which shall believe in me through their word. Wherefore Christ is a redeemer to none but to the Elect. Thirdly, he reserveth them to eternal damnation for their sins; which is a total separation from God, and the accomplishment of all other Dese●tions. For the effecting of this, God exerciseth wicked men and reprobates in this life with divers particular desertions, and that after this manner. He bestoweth all sorts of benefits on them as on his own servants: but yet so, as that he withdraweth that part of his benefit, which hath the promise of life eternal annexed to it in the word. And in this matter he dealeth as a man that sets many trees in his orchard, but so as he takes away the heart or the pith thereof. And this the Lord doth either in temporal or spiritual benefits. I. For temporal benefits, as wealth, honour, liberty, outward peace, the Lord dealeth very bountifully with them: Math. 5.45. He makes his sun to shine upon the just and unjust: he fills their bellies with his hid treasures: and as David saith, I fretted at the foolish, when I saw the prosperity of the wicked: for there is no bonds in their death, but they are lusty and strong, they are not in trouble as other men, neither are they plagued as other men. Ps. 73.4,5. But yet he holds back that which is the principal thing, and the very glory of these benefits, that is, Dat legitin●um. 1. lege permissum, sed 〈◊〉 sanctum usum. Tit. 2. 15. the right use of them. For that a man may purely use God's creatures, two things are required. First, his person must stand just and sanctifieed before God by faith in Christ. For until a man's person please God, his work shall never please him. Secondly, he must use the same creatures purely: which is done partly by invocation of God's name, and partly by referring them to their set and appointed ende●; which are God's glory, a man's own and his neighbours good. But all this is flat contrary in the ungodly man. For first, he is forth of Christ, so that his person stands unjust before God. And therefore all his actions (even those which otherwise are lawful and good) in him are mere sins. Secondly, he useth God's gifts and blessings with an evil conscience. For by reason of his want of grace to believe, he cannot resolve himself, that God as his father doth bestow his blessings on him as his beloved child in Christ; yet as a thief and an usurper, against his conscience he useth them. Add further, the creatures are used of him without invocation: for such an one can not pray; and therefore he doth but as the swine in the forest, which feedeth on the mast, but never looketh up to the tree whence it falleth. Thirdly, he useth God's gifts to evil ends: because either he makes an idol of them by setting his heart on them, or else he employeth them to riot, pride, and the oppression of godly men. A master of music hath his house furnished with musical instruments of all sorts: and he teacheth his own scholars artificially to use them, both in right tuning of them, as also in playing on them: there comes in strangers, who admiring the faide instruments, have leave given them of the master to handle them, as the scholars do: but when they come to practise, they neither tune them aright, neither are they able to strike one stroke as they ought● so as they may please the master and have his commendation. This world is as a large & sumptuous palace, into which are received, not only the sons and daughters of God, but also wicked and ungodly men: it is furnished with goodly creatures in use more excellent than all musical instruments: the use of them is common to all: but the godly man taught by God's spirit, and directed by faith, so useth them, as that the use thereof is acceptable to God: as for the impure and unbelieving, indeed they enjoy the creatures and gifts of God, but the pure use is wanting: for they cannot but abuse them: and therefore the wicked and the reprobate, though they should commit no other sins in the world, yet for the use of their wealth and honour, for their very eating and drinking (which in themselves are most lawful) shall be damned. II. Concerning spiritual blessings, first God ceaseth to grant so much as an outward calling to many men. For how many nations since the beginning of the world, much more particular men, have their been, are, & shall be, which never heard the preaching of the Gospel; nay not so much as the name of Christ, God is known in jury, (saith David) and he hath not done so to any nation. And often in Moses and the Prophets it is mentioned that the covenant was in former times made peculiar to the jews. And Paul in the Acts saith, Act. 14. 16. that God suffered the Gentiles in former times to walk in their own ways: and of the Ephesians, before their calling he saith, Eph. 2.2. that they were strangers from the promises, and without God in the world. III. He grants the outward means of salvation, namely the Word, Prayer, Sacraments, Discipline abundantly: but yet he quite withdraweth the operation of his spirit, whereby a conversion might be wrought. For they never have that piercing of the ear which David mentioneth, Psal. 40. 6. Act. 16. 14. joh. 6. 45. nor the opening of the heart with Lydia, nor that teaching of God, when they are drawn of the father to Christ. And in so doing indeed, only he offereth grace, but doth not exhibit and confer it: not that he mocketh any, but that in so doing he may every way convince and bereave them of excuse. As the Lord speaketh to Esay, Esa. 6. 9,10. Go and say to this people, ye shall hear indeed, but ye shall not understand: ye shall plainly see, but not perceive: make the heart of this people fat, make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them. If our Gospel be hid (saith Paul) it is hid in them that perish. Men that have long lived under the preaching of the Gospel, 2. Cor. 4. 5. and yet still remain ignorant and impenitent, let them beware and take heed of this desertion; and they are with trembling to lay to their hearts, that which the holy Ghost speaketh of Hophni and Phinehas, 1. Sam. 2.25 They obeyed not the voice of their father, because the Lord would destroy them. FOUR To go further, he bestoweth on them many worthy properties of faith. As first, a knowledge of the divine truth in the Law and the Gospel. Secondly, an assent to the said truth. Thirdly, a joyful rejoicing and boasting in speaking and hearing of it. Fourthly, an outward profession of it for a time. But he doth not bestow that quality and virtue of faith, which is, as it were, the very soul of it: without which faith is dead and saveth none, namely, the inward assurance and certificate of his love and favour in Christ, with a sense and feeling of the same in heart. Neither are the former duties of faith perpetual and sound in them, for the reprobate is not induced to them by any assurance of God's mercy, but by other sinister occasions, as are: First, desire of knowledge in divine mysteries. Secondly, a delight in it. Thirdly, praise and commendation among men. Fourthly, the maintaining of wealth and honour. Fiftly, the getting of wealth or honour. Sixtly, a desire to be at unity and concord with the Nation or people where the Gospel is preached. Therefore when these ends and occasions of their believing cease, than also their faith & profession cease. In this kind of desertion, it is to be feared, that most men are. All in our Church will profess faith in Christ: yet seeing the sound conversion to God, and the sincerity of life and doctrine is very rare, we may presume that, that main property of faith which is the receiving and apprehension of Christ, is wanting in most: therefore let every man look to himself and betime labour to turn his temporary faith (if he find it in himself) into a true saving faith, wherefore he must strive first to feel his extreme need of Christ and his merits. Secondly, to hunger and thirst after him, as after meat and drink. Thirdly, to be nothing in himself, that he may be all in all out of himself in Christ. Fourthly, to be able to say that he liveth not, but Christ liveth in him by faith. Fifthly, to loath his own sins with a most vehement hatred, and to prize and value Christ and the least drop of his blood above a thousand worlds. V. Again in repentance he bestoweth, first, a sight of sin: secondly, a kind of sorrow for it: thirdly, a confession of it: fourthly, a resolution for a time to sin no more. But that part of repentance which hath the promise of mercy annexed, that is, a conversion of the whole man to God he never giveth it. Dat spiritum reprimentem, non renovantem. VI Lastly, God giveth to the reprobate his spirit, but so far forth as it shall not any whit regenerate or renew his nature: but only in the outward action repress the act of sin: so as thereby without any inward change he shall be as civility just & upright in outward conversation, as any in the world. Thus much of those desertions which befall the devil and his angels and all reprobates: now follow those wherewith God exerciseth even his own elect children: for the blessings that God bestoweth on them are of two sorts, either positive or privative: positive, are real graces wrought in the heart, by the spirit of God: Privativa gratiae sunt plures quam positiva. privative are such means whereby God preserves men from falling into sin: as crosses, desertions. And these in number exceed the first, as long as men live in this world. Before it can be declared, what these desertions are, this conclusion is to be, laid down: He which is once in the estate of grace shall be in the same for ever. This appeareth in the 8. of the Rom. 30. where Paul sets down the golden chain of the causes of salvation that can never be broken; so that he which is predestinate shall be called, justified, glorified. And a little after he saith, Who shall lay any thing to the charge of Gods elect? and, Who shall sever us from the love of Christ? and, I am persuaded that no creature shall be able to sever us from the love of Christ: which he would not have said, if men being in the estate of grace, might fall quite from grace. And how should they which are justified have peace with God, if they were not sure to persever righteous before God to the end? And how shall it be said, that hope maketh not ashamed, because the love of God (wherewith Gods loves his elect) is shed abroad in their hearts, by the holy Ghost which is given them, if any may utterly fall from that love? How should the testimony of the spirit, which testifieth to the elect, that they are the children of God, be true and certain, if it may be quite extinguished? Lastly, how shall that of john be true, They went out of us, becanse they were not of us: if they had been of us, they should have remained with us, if a man may wholly fall from Christ which hath once been made a true member of him? Our Saviour Christ saith, joh. 10.27. and 6.37. My sheep hear my voice: and I know them, and they follow me: and I give life eternal to them, and no man shall take them out of my hand, or out of my father's hand, and whatsoever my father giveth me shall come unto me, and whosoever cometh to me, I will not cast out. And if any of the elect being effectually called might wholly fall from grace, than there must be a second insition or engrafting into the mystical body of Christ, and therefore a second Baptism: nay for every fall a new infition, and a new Baptism; which must in no wise be granted: wherefore they which are predestinate to be in the state of grace, are also predestinate to persever in the same to the end. Hereupon it followeth that the desertions of Gods elect, are first of all partial, that is, such as wherein God doth not wholly forsake them but in some part. Secondly, Esa. 54. 10. temporary, that is for some space of time, and never beyond the compass of this present life. For a moment (saith the Lord in Esay) in mine anger I hid my face from thee for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. And to this purpose David well acquainted with this matter, Psal. 119. 8. prayeth, forsake me not over long. This sort of desertions, though it be but for a time, yet no part of a Christian man's life is free from them; and very often taking deep place in the heart of man, they are of long continuance. David continued in this dangerous fall about the space of an whole year before he was recovered. Luther confesseth of himself, that after his conversion, he lay three years in desperation. And common experience in such like cases can make record of longer time. The manner, God useth in forsaking his own servants, is of two sorts; the first is by taking away one grace & putting another in the room: the second, by hiding his grace as it were in a corner of the heart. God takes away his grace, and puts another in the room, divers ways. I. First, he bereaveth his own children of outward prosperity, yea he will load them with crosses; and yet he will make a good supply by giving patience. David is driven out of his kingdom by his own son: a heavy cross: yet the Lord ministereth an humble and patient spirit, so as he was content to speak, c 2. Sam. 15. 26. If the Lord thus say, I have no delight in thee: behold here I am, let him do to me as seemeth good in his eyes. So likewise Christian Martyrs are bereaved of all outward safety, and laid open to the violence and persecution of tyrants; yet inwardly they are established by the power of the might of God, when they are most weak they are most strong, and when they are most foiled, than they obtain victory. II. Secondly, the Lord cuts off the days of this life, and for recompense to his own elect gives life eternal, d Esa. 57.1. The righteous is taken away for the evil to come. This is manifest in josias, of whom it is said, e 2. Reg. 22. 20. Behold, I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. III. Thirdly, God takes away the feeling of his love, and the joy of the holy Ghost for a season: and then in the room thereof he kindles an earnest desire and thirsting with groans and cry unto heaven, to be in the former favour of God again. This was David's case, when he complained and said, f Psal. 77. 1, 2,3. My voice came to God when I cried, my voice came to God and he heard me: in the day of my trouble I sought the Lord, my sore ran and ceased not in the night: my soul refused comfort. I did think upon God and was troubled: I prayed and my spirit was full of anguish. Selah. The like was the estate of the Church making her moan unto God in Esay, g Esa. 63. 17 O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear? Return for thy servants sake, and for the tribes of thine inheritance. IV. Fourthly, God grants his servants the holy means of salvation, namely preaching, prayer, sacraments, and holds back the efficacy of his spirit for a time. In this case they are like the corn field that is ploughed & sowed with good corn: but yet for a time, it never gives rooting beneath, nor so much as a show of any blade appears above. Thus the spouse of Christ, when she comes into his wine-cellar, she falls into a swoon; so as she must h Cant. 2.4, 5. be stayed with flagons, and comforted with apples, because she is sick of love. V. Fiftly, God giveth his children a strong affection, to obey his will, but he lets them fail in the act of obedience itself, like as the prisoner who hath escaped the hand of his jailor, hath an affection to run a thousand miles every hour; but having happily his bolts on his legs, he can not for his life but go very softly, galling and cha●ing his flesh; and with much grief falling again into the hands of his keeper. This is it, that Paul complaineth of when he saith, i Rom. 7.22, 23,24. I delight in the law of God, concerning the inner man: but I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from this body of death? The second manner of Gods forsaking his Elect is, when he hides his graces for a time: not by taking them quite away, but by covering them and by removing all sense and feeling of them. And in this case they are like the trees in the winter season, that are beaten with wind and weather, bearing neither leaf nor fruit, but look as though they were rotten and dead, because the sap doth not spread itself, but lies hid in the root. David often was in this case, as namely when he saith, k Ps. 77.78. Will the Lord absent himself for ever? And will he show no more favour? is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercies in displeasure? Selah. Cuncta Dei opera sunt in medys' contraries. This comes to pass, because the Lord very often in and by one contrary works another. Clay and spittle tempered together in reason should put out a man's eyes: but Christ used it as a means to give sight to the blind. Water in reason should put out fire: but Elias when he would show that jehova was the true God, pours water on his sacrifice, and fills a trench therewith to make the sacrifice burne. The like appeareth in the work of grace to salvation. A man that hath lived in security, by God's goodness hath his eyes opened to see his sins and his heart touched to feel the huge and loathsome burden of them, and therefore to bewail his wretched estate, with bitterness of heart. Hereupon he presently thinks that God will make him a firebrand of hell: whereas indeed the Lord is now about to work, and frame in his heart sanctification and sound repentance never to be repent of. The man which hath had some good persuasions of God's favour in Christ, comes afterward upon many occasions to be troubled and to be overwhelmed with distrustfulness & grievous doubtings of his salvation, so as he judgeth himself to have been but an hypocrite in former times, and for the time present a castaway. But indeed hereby the Lord exerciseth, fashioneth, and increaseth his weak faith. In one word, mark this point, That the graces of God peculiar to the elect, are begun, increased, and made manifest in or by their contraries. A man in this desertion cap discern no difference between himself and a castaway: and the rather if with this desertion be joined a feeling of God's anger: for than ariseth the bitterest temptation that ever befell the poor soul of a Christian man, and that is a wrestling and struggling in spirit and conscience, not with the motions of a rebelling flesh, nor the accusations of the devil, which are oftentimes very irksome and terrible, but against the wrath of a revenging God. This hidden and spiritual temptation more tormenteth the spirit of man, than all the racks or gibbets in the world can do. And it hath his fits after the manner of an ague, in which even Gods own servants overcarried with sorrow may blaspheme God, and cry out that they are damned. job was in this estate: as he testifieth, a job. 22.3.4 Oh that my grief were weighed (saith he) and my miseries were laid together in the balance: for it would be heavier than the sand of the sea: therefore my words are swallowed up; for the arrows of the Almighty are in me: the venom thereof doth drink up my spirit, and the terrors of god fight against me. And further he complains that the Lord is b job. 13.24. his enemy, that he writes bitter things against him, and that he c job. 16.12. sets him as a But to shoot at. This was David's temptation when he said, d Psal. 61.2. 3,4. O Lord rebuke me not in thy anger, neither chastise me in thy wrath, have mercy upon me O Lord, for I am weak: O Lord heal me, for my bones are vexed, my soul is also sore troubled: but Lord how long wilt thou delay? Return O Lord, deliver my soul, save me for thy mercy's sake. Hence it follows, that when any that hath been a professor of the gospel shall despair at his end; that men are to leave secret judgements to God, and charitably to judge the best of them. For example, e See the books written of his death. one Master Chambers at Leicester of late, in his sickness grievously despaired, and cried out that he was damned, and after died: yet it is not for any to note him with the black mark of a reprobate. One thing which he spoke in his extremity (O that I had but one drop of faith) must move all men to conceive well of him. For by this it seemeth that he had an heart which desired to repent & believe; & therefore a repentant and believing heart indeed. For God at all times, but especially in temptation, of his great mercy accepts the will for the deed. Neither is it to be regarded that he said he was damned; for men in such cases speak not as they are, but as they feel themselves to be. Yea, to go further, when a professor of the gospel shall make away himself, though it be a fearful case, yet still the same opinion must be carried. First, God's judgements are very secret. Secondly, they may repent in the very agony for any thing we know. Thirdly, none is able to comprehend the bottomless depth of the graces and mercies which are in Christ. Thus much of the manner which God useth in forsaking his elect; Now follow the kinds of desertion, which are two: desertion in punishment, desertion in sin. Desertion in punishment is, when God deferreth either to mitigate or to remove the cross and chastisement which he hath laid upon his children. This befell Christ on the cross, f Mat. 27. 46. My God (saith he) my God, why hast thou forsaken me? This was the complaint of Gedeon, Did not the Lord bring us out of Egypt? But now the Lord hath forsaken us, and delivered us into the hands of the Midianites. judg. 6. 13. g Fox. Act. Mon. 1555 Septemb. Master Robert Glover Martyr at Coventrie, after he was condemned by the Bishop, and was now at the point to be delivered out of the world, it so happened, that two or three days before his death, his heart being lumpish and desolate of all spiritual consolation, felt in himself no aptness nor willingness, but rather a heaviness and dullness of spirit, full of much discomfort to bear the bitter cross of martyrdom ready now to be laid upon him: whereupon he fearing in himself, lest the Lord had withdrawn his wont favour from him, made his moan to one Austin his friend, signifying unto him how earnestly he had prayed day & night unto the Lord, and yet could receive no motion nor sense of any comfort from him, unto whom the said Austin answered again, willing him patiently to wait the Lords pleasure, and howsoever his present feeling was, yet seeing his cause was just and true, he exhorted him constantly to stick to the same, & to play the man, nothing doubting but the Lord in his good time would visit him, & satisfy his desire with plenty of consolation, etc. The next day when the time came of the martyrdom, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage, he could feel none, suddenly he was so replenished with the holy Ghost, that he cried out clapping with his hands to Austin, & saying with these words; Austin, he is come, he is come, etc. and that with such joy and alacrity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of the world by any pains of death. Desertion in sin, is when God withdrawing the assistance of his spirit, a man is left to fall into some actual and grievous sin. And for all this no man is to think that God is the author of sin, but only man that falleth, & Satan. A resemblance of this truth we may see in a staff: which, if a man shall take & set upright upon the ground, so long as he holds it with his hand, it stands upright; but so soon as he withdraws his hand, though he never push it down, it falls of itself. In this desertion was the good king Hezechiah, of whom the holy Ghost speaketh thus: 2. Chr. 32. 31.32. Hezechiah prospered in all his ways, therefore dealing with the Ambassadors of the Princes of Babel which set to him to inquire of the wonder which was done in the land, God left him (namely, to the pride of his heart to exalt himself) in tempting him, that he might try out all that was in his heart. To this place appertain, noah's drunkenness, David's adultery, Peter denial of Christ. The reason of such desertions may be this. If a patient shall be grievously sick, the physician will use all manner of means that can be devised to reco●er him, & if he once come to a desperate case, the physician rather than he will not restore him, will employ all his skill; he will take poison, and so temper it, and against the nature thereof he will make a sovereign remedy to recover health. The elect children of God, are diseased with an inward, hidden, and spiritual pride; whereby they affect themselves, and desire to be something in themselves forth of Christ: and this sin is very dangerous: first● because when other sins die in a man, this secret pride gets strength: for God's grace is the matter of pride, in such wise, that a man will be proud, because he is not proud: for example, if any shall be tempted of the devil to some proud behaviour, and by God's grace get the victory; then the heart thus thinketh, Oh thou hast done well, thou hast foiled the enemy, neither pride nor any other sin can prevail against thee; such and such could never have done so: and a very good man shall hardly be free from such kind of motions in this life. Secondly, there is no greater enemy to faith then pride is: for it poisoneth the heart and maketh it uncapable of that grace, so long as it beareth any sway: for he that will believe in Christ must be annihilated, that is, he must be bruised and battered to a flat nothing, in regard of any liking or affection to himself, that he may in spirit mount up to heaven, where Christ sits as the right hand of the father, & as it were with both the hands of faith grasp him with all his blessed merits, that he may be wisdom, righteousness, sanctification, redemption, life, good works, 1. Cor, 1.30. joh. 15.2. Gal. 2.20. & whatsoever good thing he is, neither in, nor by, nor for himself; but every way forth of himself in Christ. Now, this blessed condition of a believing heart, by natural self-love and selfliking is greatly hindered. God therefore in great mercy to remedy this dangerous corruption, lets his elect servants fall into trouble of mind and conscience, & if they happily be of greater hardness of heart into some actual sin: and so declaring his wonderful mercy in saving them, he is feign against his mercy to bring them to his mercy, & by sin to save them from sin. By this means the Lord, who can bring light out of darkness, makes a remedy of sin to slay pride, that invincible monster of many heads, which would slay the soul. Though this be so, yet none must hereupon venture to commit any sin against God's commandments, lest in so doing they cast away their souls. For the godly man, though he fall into sin, yet it is against his purpose, and it makes his heart to bleed: and the course of his life shall be always upright and pleasing unto God: because he is led by the spirit of God. The ends for which god useth desertions are three, the first is the chastisement of sins passed in the former part of man's life, that he may search them out, consider them, & be heartily sorrowful for them: for this end was jobs trial. job. 13.26. Trou writest (saith he) bitter things against me, & makest me to possess the sins of my youth. The second end is, that God may make trial of the present estate of his servants: not that he is ignorant what is in man, but because he would have all men know themselves. To this effect saith Moses. Deut. 8.2. & 13.3. And thou shalt remember all the way which the Lord thy God led thee in the wilderness for to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or no. This also was the end why the Lord left Ezechias to prove and try what was in his heart. This trial by desertion serveth for two purposes: for otherwhiles the Lord useth it for the manifestation of some hidden sin, that the godly may be deeplier humbled, and crave more earnestly pardon of that and other sins. For as the beggar is always mending and piecing his garment, where he finds a breach: so the penitent and believing heart must always be exercised in repairing itself where it finds a want. Again, ofttimes this trial serves to quicken and revive the hidden graces of the heart, that men may be thankful for them, and feel an increase of them in the heart. The good husbandman cuts the branches of the Vine, not that he hath a purpose to destroy them, joh. 15.2. but to make them bear more fruit. In the Canticles when Christ left his spouse, than she riseth out of her bed, she opens the door, Cant. 5. her hands drop myrrh on the bar of the door: then further she seeks & calls for him, and praiseth him more than ever before. David testifieth the like of himself: Psal. 30.6. In my prosperity I said I shall never be moved, etc. but thou didst hide thy fa●e and I was troubled. Then cried I to thee, O Lord, & prayed to my Lord. Lastly, men that live in the Church, being for a time left of God, become so impenitent as that they must be given up to Satan; yet for no other cause, but that the flesh may be killed, 1. Cor. 5.5. and the spirit made alive in the day of the Lord. The third end is the preventing of sin to come. This appeareth in Paul; Lest (saith he) I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me because I should not be exalted out of measure. 2. Cor. 12.17, 8. In the former times when the Lord among many others had set out Cranmer for the maintenance of his blessed truth against his and God's enemies, he left him for a while to fall from his religion, and to make a dangerous recantation: but so as thereby he prevented many sins, and prepared him to a glorious martyrdom. As some of his own words may testify which he spoke a little before his end: And now (saith he) I come to the great thing that so much troubleth my conscience more than any thing that ever I did or said in all my life, & that is the setting abroad of a writing contrary to the truth, which now here I renounce as things written with my hand contrary to the truth which I thought in my heart, & that for fear of death and to save my life, etc. and for as much as my hand offended writing contrary to my heart, my hand shall be first punished therefore: for may I come to the fire it shall be first burned. answerably, when he was at the fire, first he burned his right hand which subscribed; his body suffered the flame with such constancy & steadfastness as he never almost moved: his eyes lift up to heaven often he repeated his unworthy right hand. Thus, death which he most feared, he most desired, that he might take revenge of himself for his sin. The use that all good Christian hearts are to make of these their desertions, is manifold. First, Act. 9.31. Ro. 11.20. if they have outward rest and walk in the fear of God, & be filled with the joy of the holy Ghost, let them not be high minded, but fear, lest a forsaking follow. Secondly, if in any temptation they judge themselves forsaken, let them consider this wonderful work of spiritual desertions which God exerciseth upon his own children very usually: and then it may please the Lord, they shall find it to be a restorative against many a quame & swoon of spirit and conscience into which otherwise they would certainly fall. Thirdly, seeing God for their trial doth often withdraw himself from them, let them again draw near to God and press unto him; even as a man that shivers of an agne is alway creeping to the fire. If it be demanded how a man should come near God, the answer is, by the use of his word and prayer. For by his word he speaks to thee, and by prayer thou speakest to him. Lastly, seeing by desertions God will take experience of his servants, jam. 3.10. Psa. 119.50 Act. 24. 16. Psal. 26.1,2 let every man try & searc● his ways, and ever be turning his feet to the ways of God's commandments: let him endeavour to keep a good conscience before God & before all men, that so he may with David say, judge me O Lord, for I have walked in mine innocency: my trust hath been always in the Lord: I shall not slide: prove me, O Lord, and try me, examine my rains and my heart. FINIS. A CASE OF CONSCIENCE, THE GREATEST THAT EVER WAS; HOW A MAN MAY KNOW whether he be the child of God, or no. Resolved by the word of God. Whereunto is added a brief Discourse taken out of Hier. Zanchius. 2. Pet. 1.10. Give all diligence to make your Election sure, for if ye do these things ye shall never fall. Printed for Thomas Man, and john Porter. 1600. To the godly Reader. IN God's Church commonly they who are touched by the spirit, & begin to come on in Religion, are much troubled with fear that they are not Gods children; and none so much as they. Therefore they often think on this point: and are not quiet till they find some resolution. The spirit of God, (as best knowing the estate of God's children) hath penned two parcels of holy scripture, for the full resolving of this case; namely the 15. Psalm and ●he first Epistle of Saint john. And for the helping of the simple and unlearned, who desire to be informed concerning their estate, I have propounded these two parts of scripture, in the form of a Dialogue: and have joined thereunto a little discourse concerning the same matter, penned in Latin by H. Zanchius, a learned Divine, and now englished. Use this labour of mine for thy benefit and comfort: & the Lord increase the number of them which may rejoice that their names are written in heaven. W. Perkins. THE FIRST EPISTLE OF JOHN, IN form of a Dialogue. The Speakers. john. Church. CHAP. I. Church. MAny among us deny the Godhead, and many the manhood of Christ. john. That which was from the beginning [and therefore true God] which we have heard [namely speaking] which we have seen with these our eyes, Vers. 1. which we have looked upon, and these hands of ours have handled of that word [not the sounding but the essential word of the Father,] of life [living of himself, and giving life unto all other.] Ch. Before you go any further, this word of life is invisible, how then could it be seen? joh. [Yes] for that life was made manifest [to wit, in the flesh,] and we [I with many others] have seen it, and bear witness, Vers. 2. and publish unto you that eternal life, which was with the father [eternally before this manifestation] and was made manifest unto us. Ch. Menander, Ebion, and Cerinthus, having been teachers among us, confidently deny these things which you say: and they bear us in hand, that they seek our good. joh. That [which I will repeat again for more certainties sake] which we have seen and heard, Vers. 3. declare we unto you, they ye may have fellowship with us, and that our fellowship also may be with the father, and with his son jesus Christ. And these things write we unto you, that your joy might be full [i. might have sound consolation in your consciences. Vers. 4. ] Ch. Well then lay us down some ground, whereby we may come to be assured that we have fellowship one with another, and with Christ. joh. This then is the message which we have heard of him, Vers. 5. & declare unto you that God is light [i. pureness itself and blessedness; whereas men and Angels are neither, but by participation] and in him is no darkness. Ch. Some that make profession among us, continue still in their old course and conversation; and yet they say they have fellowship with God. joh. If we say that we have fellowship with him, Vers. 6. profession without practice, a note of an hypocrite. and walk [lead the course of our lives] in darkness, [i. ignorance, error, impiety,] we lie, [dissemble,] and do not truly [deal not sincerely.] Ch. What then is the true mark of one which hath fellowship with God? joh. If we walk in the light, Vers. 7. Sincerity of life and religion, a note of communion with God. [lead the course of our lives in sincerity of life and doctrine] we have fellowship one with another. Ch. We are so defiled with sin, that we often doubt, lest we have no fellowship with God. joh. The blood of jesus Christ his son cleanseth us from all sin. Ch. Some among us are come to that pass, that they say they have no sin: and that this estate is a sign of fellowship with God. joh. Vers. 8. To profess perfe●●●an●i●●cation in th● life, a n●te of an hypocrite. If we say we have no sin, we deceive ourselves, [imagining that to be true which is otherwise] and the truth is not in us. Ch. How then may we know that our sins are washed away by Christ? joh. Vers. 9 Humble confession of sin to God, is a note of remission of sin. If we confess our sins [namely with an humbled heart desiring pardon] he is faithful and just [in keeping his promise,] to forgive us our sins, and to cleanse us from all unrighteousness. Vers. 10. If we say [as they before named do] we have not sinned, we make him a liar [whose word speaks the contrary,] and his word is not in us [his doctrine hath no place in our hearts.] CHAP. II. Ch. IF this be true which hath been said, that the blood of Christ doth cleanse from all sin; and that if we do confess them they shall be pardoned; our corruption tells us that we may sin freely. joh. Vers. 1. My little children, these things I write unto you that ye sin not. Ch. Alas, we fall oft by infirmity: what shall we then do? joh. If any man sin, we have an advocate [who in his own name and by his own merits pleads our cause] to the Father jesus Christ the just [and therefore fit to make intercession.] Ch. But how may every one of us in particular know that Christ is his advocate? joh. Vers. 2. He is the propitiation [i. a covering of sin or reconciliation, as the propuiatorie of the Ark covered the law,] and not for our sins only, but also for the sins of the whole world [not only jews but also Gentiles of all sorts.] Ch. Be it that I know him to be my advocate, may I not be deceived? how may I know that this my knowledge is effectual to salvation? joh. Vers. 3. An endeavour to keep the commandments, a sign of faith. Hereby are we sure that we know him [here, that knowledge is meant, whereby a man applies Christ and all his benefits to his own soul] If we keep [to keep is not to fulfil, but to have a care and desire to do it; for God of his mercy, to his servants accepts the will for the deed] his commandments. Ch. Many among us profess that they know Christ, but their lives be not according. joh. Vers. 4. Faith without obedience, a note of an hypocrite. He that saith, I know him, and keeps not his commandments, is a liar, and the truth is not in him. Ch. How may it be proved, that the endeavour to keep God's commandments is a mark of faith and fellowship with Christ. joh. Vers. 5. [He in whom the love of god is perfect, may hereby know that he is in Christ] But he that keepeth his word, in him is the love of God: [i. not that love wherewith God loveth him; but that, whereby he loveth God] is perfect indeed: [i. sincere and sound: perfection being opposed not to imperfection, but to hypocrisy:] hereby [therefore] we know that we are in him. Vers. 6. He that saith he remaineth in him, aught to walk even so, as he hath walked: [and therefore he must needs endeavour himself in the commandments.] Ch. Declare unto us some of the principal of these commandments? joh. Vers. 7. Brerhrens, I write no new commandment unto you: But an old commandment which ye have heard from the beginning: this old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you, Vers. 8. that, which is true [to wit that the commandment is new which he will not write [in him] who reneweth the commandment of old given to Moses] and also in you, for the darkness is passed [i. the hardening of the minds of men under the old testament, whereby they did but in a small measure understand the word [and that true light] a greater measure of illumination, as also the writing of God's laws, not in tables of stone, but in the fleshy hearts; so as they be transformed into the obedience thereof] now shineth. Ch. Well, set down this commandment which is so ancient, and is now renewed. joh. He that saith [as many among you do] that he is in that light [than is, Vers. 9 Profession joined with ha●re● and malice, a note of an hypocrite. that he is both plentifully enlightened and borne anew] & hates his brother, is in darkness [under the estate of damnation, not yet truly regenerate,] until this time. He that loveth his brother abideth in that light; [is truly enlightened and regenerated] and there is no offence, [i. he will give no occasion of evil] in him. But [on the contrary] he that hateth his brother is in darkness, Vers. 10 Love of our ●rother, a sign of regeneration. and walketh in darkness [leadeth his life in ignorance and ungodliness] and knoweth not whither he goeth because that darkness hath blinded his eyes. Ch. What month you to deliver unto us all these notes and signs of our new birth, and communion with Christ? joh. Little children I write unto you because your sins are forgiven you; Vers. 11. Vers. 12. for his name's sake [i. by Christ and his merit; that ye may be certified to your comfort of this.] [And that no kind of men among you might doubt of this, Vers. 13. ] I write unto you Fathers, because ye [delighting to tell and hear of old and ancient matters] have known him [that is, Christ] that is from the beginnings I write unto you young men, because ye [delighting to show your valour and strength] have overcome the evil one, [that is, Satan:] I write unto you little children, [who delight always to be under the father's wing,] because ye have known the father. [And again, because we are dull to mark● and remember that which is good for us: Vers. 14. ] I have written unto you Fathers, because ye have known him that is from the beginning: I have written unto you young men, because ye are strong, and the word of God abideth in you: and ye have overcome that wicked one. Ch. If we be in the estate of grace under God's favour in Christ; how may we abide in it? joh. Love not this world [the corrupt estate of mankind out of Christ, Vers. 15. ] neither the things that are in the world [for first of all; to give reasons,] if any man love this world, the love of the Father [wherewith he loved the father] is not in him. [Secondly] for all that is in this world, as the lust of the flesh [the corruption of nature, Vers. 16. which chiefly breaketh out in evil concupiscence] the lusts of the eyes [the fruit of the former, stirred up by outward provocations, especially in the eye, as it is manifest in adultery or covetousness] and the pride of life [i. Arrogancy and ambition among men in common conversation of life,] is not of the father, but of the world. And [thirdly] this world passeth away and the lust thereof: Vers. 17. but he that fulfilleth the will of God, abideth for ever. Ch. What other things are we to do, that we may continue? joh. Vers. 18. Little children, it is the last time; and as ye have heard that Antichrist shall come, [a special Antichrist, the chief of all other; who is now manifest to be the Pope of Rome] even now are there many Antichrists [heretics, denying either the natures of Christ, or his offices; or the union & the distinction of his natures:] whereby we know that it is the last time. Ch. Those whom you call Antichrists, were of our company, and professed as we do. joh. Vers. 19 They went out from us, but they were not of us: for if they had been of us, they should have continued with us. But this cometh to pass, that it might appear that they are not all of us. Ch. How can we be assured of our continuance in grace: for we may fall as well as they do? joh. Vers. 20. God's spirit dwelling in the heart, a sign of perseverance. But ye have annointment, [the grace of God's holy spirit, resembled by the anointings in the old Testament] from that holy one [Christ, Luke 1. 15.] and know all things. Ch. If we know all things, than you need not write unto us of these matters. joh. Vers. 21. I have not written unto you, because ye know not the truth: but because you know it, and that no lie is of the truth [i. ye can distinguish between the sound doctrine of the Gospel and errors.] Ch. What is this lie which you speak of? joh. Vers. 22. Papists deny jesus to be Christ: for though in words they magnify him, yet in their doctrine by necessary consequent they deny him to be a king, a priest, a prophet. Who is a liar, [a deceiver, a seducer,] but he that denieth that jesus is Christ, [the Messias or Saviour of mankind.] The same is that Antichrist, that denieth the Father and the Son. Ch. These whom you mean (say they) defend the doctrine of God as well as we; and they use to call him Father. joh. Who so denieth the Son, hath not the Father. Ch. What do you infer upon this, if it be the last time as you have said? joh. Let therefore abide in you, that same [doctrine concerning Christ] which ye have heard from the beginning: Vers. 23. Vers. 24. [which the Apostles preached, and before them the Prophets since the beginning of the world] If that which ye have heard from the beginning remain [ye believing and obeying it] in you, ye also shall continue in the same, and in the father. Vers. 25. Perseverance in the knowledge and obedience of the Gospel, a sign of communion with Christ. And this is the promise which he hath promised us, even life eternal. Ch. We cannot persuade ourselves of perseverance, seeing men so commonly fall away from Christ among us? joh. These things have I written unto you, concerning them that deceive you; [not meaning them of you, as you seem to take it.] Vers. 26. Vers. 27. But that anointing [the spirit which ye have received of Christ and which hath led you into all truth] which ye have received of him, dwelleth in you [ubideth in you, and will so continue:] and ye need not that any man teach you, [any other doctrine beside this which ye have learned already:] but as the same Anointing teacheth you all things, and is true and not lying, and as it taught you, ye shall abide in him. Vers. 28. And now, little children abide in him; that when he shall appear, we [being justified in Christ] may have boldness, and not be ashamed, [neither Satan nor our consciences accusing us for sin,] before him at his coming. Ch. We are still in doubt to return back to that which you said before, how an endeavour to keep the commandments, should be a sign of fellowship with Christ. joh. If we know that he [God] is righteous, Vers. 29. know ye that he which worketh righteousness is borne of him [as a child is known to have such a man for his father, because he resembleth him.] CHAP. II. Ch. ARe not we then borne of God? joh. Behold what love the Father hath given to us, Vers. 1. that we should be called the sons of God. Ch. The world doth not report us as the sons and daughters of God, but for the refuse and offscouring of the world. joh. For this cause the world knoweth not you, because it knoweth not him. Ch. Can God's children be subject to such infirmities and miseries as we are? joh. dearly beloved now are we the sons of God, Vers. 2. but yet it is not made manifest what we shall be: and we know that when he shall be made manifest, we shall be like him; [having not equality, but likeness of holiness and glory:] 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 poor wretches, we are not like God's children; for we are even sold under sin, and daily carry a mass of corruption about us. joh. Every one that hath this hope [to see him as he is] purifieth [i. though he be subject to sin, yet he desireth and useth the means to cleanse himself from sin: Vers. 3. A desire, and an endeavour to use good means to cleanse ourselves of our corruptions and privy sins, is a mark of adoption. ] even as he is pure, [setting before him Christ as a pattern to follow.] Ch. How prove you that an endeavour to purify ourselves, is a note of adoption? joh. [By the contrary] whosoever committeth sin [practiseth sin with full consent of will, not endeavouring himself in holiness of life,] transgresseth also the law: [and for that cause, being under the curse of the law, can not be God's children:] for sin is the transgression of the Law, [understand, by Law, not moral Law, but any commandment of God, whether it be in the law or Gospel. And [again] ye know that he was made manifest, Vers. 4. Vers. 5. [took our nature on him] that he might take away our sins [the guilt and punishment at once, and the corruption by little and little,] and in him is no sin. [Thirdly] whosoever abideth in him sinneth not: Vers. 6. [he doth not give himself to sin, so as it should reign in him:] Whosoever sinneth; hath not seen him, nor known him: [to wit, effectually, so as he can apply Christ and all his benefits to himself.] Ch. But some teach that faith is sufficient, and they embolden us to live as we will. joh. Little children, Vers. 7. let no man deceive you; he that worketh righteousness, is righteous, as he is righteous. He that committeth sin, Vers. 8. [though he say he doth believe, and therefore thinks himself justified before God,] is of the Devil, [i. resembleth the Devil, as the child doth the father; and is governed by his spirit:] for the devil sinneth from the beginning [of the world] [which appeareth that] for this purpose was made manifest the Son of God; that he might dissolve the works: [for the beginning and continuance of all rebellion and disobedience to God,] of the Devil. Vers. 9 Looseness of life or the practi●e of sin, a note of the ●hild of the devil for the present time. [And further, to display th●se seducers] whosoever is borne of God sinneth not, [i. doth not keep a course in sin, howsoever he fall by infirmity:] for his seed [i. God's word cast into the heart by the operation of the Spirit, making a man to spring up into a new creature,] remaineth in him: neither can he sin because he is borne of God. Ch. Briefly to come to the point: how may it be known, who is God's child, and who (is to be reputed) the child of the devil. joh. Vers. 10. In this are the children of God known and the children of the devil: whosoever worketh not righteousness, is not of God; neither [to give you a plai● example,] he that loveth not his brother. Vers. 11. For, this is the message which ye have heard from the beginning, that we should love one another. Vers. 12. Not as Cain: he was of that evil one [Satan,] and slew his brother: and wherefore slew he him? because his own works were evil, and his brothers good. Ch. Yet if we love those which be our brethren, according to the flesh never so much, they cease not to hate and persecute us. joh. Vers. 13. Marvel not my brethren, though this world hate you. Ch. If not to love, be a note of the child of the devil, what is the note of god's child? joh. Vers. 14. To love a Christian because he is a Christian or godly man, is a note of God's child. We know that we are translated from death to life, because we love the brethren, [i. such as be Christians, because they are Christians,] [as on the contrary] he that loveth not his brother, abideth in death: [is under the state of damnation.] Whosoever hateth his brother, is a manslayer, and ye know that no manslayer hath eternal life abiding in him. Vers. 15. Ch. You have showed us fully, that love is a work of adoption: Now show us how we may know whether we love our brethren or not? joh. Vers. 16. Hereby we have perceived love, that he laid down his life for us: therefore we ought [carried with the like affection of love] to lay down our lives for the brethren. Ch. Many in speech do pretend love, but we find not this willing affection and readiness to show love. joh. Vers. 17. Compassion stirring in the heart a note of love. Whosoever hath this world's good, [wherewith this life is sustained] and seethe his brother have need, and shutteth up his bowels [i. hath no compassion, because it showeth itself by the rolling of the entrails] from him, how dwelleth the love of God in him? Ch. What other note is there of true love? joh. Vers. 18. Works of mercy, signs of love. My little children, let us not love in word, nor in tongue only, but in deed and in truth [sincerely.] Vers. 19 Sincere love, ● note of sincere profession. 1. For thereby we know that we are of the truth, [sound professors of the gospel of Christ,] 2. and shall before him appease our hearts [in regard of any accusation that our conscience shall lay unto us before God's judgement seat.] Vers. 20. If our heart condemn us, [an evil conscience accuse us] God is greater than our heart [namely in judging of us:] and knoweth all things. Ch. How may we know that our consciences will not condemn us? joh. Beloved, if our hearts condemn us not, vers. 20. Boldness in prays a sign of a pacified conscience. then have we boldness towards God, [i. to come unto him by prayer.] Ch. What other fruits is there of true love? joh. Whatsoever we ask, we receive of him; vers. 21. because we keep his commandments, and do those things which are pleasant in his sight. Ch. What are these commandments? joh. This then is his commandment, vers. 22. that we believe in the name of his Son jesus Christ, and love one another as he gave commandment. Ch. Have they which keep these commandments their prayers granted? prove this. joh. [Yes] For he that keepeth his commandments dwelleth in him, vers. 23. and he in him. Ch. How may we know that God dwelleth in us, and we in him? joh. Hereby we know that he abideth in us, vers. 24. The operation of God's spirit in sanctifying us, a sign of communion with God. by that spirit [of sanctification, whereby we are renewed] which he hath given us. CHAP. FOUR Ch. TO return again to that which was before mentioned: shall we believe all that say they have the spirit? joh. dearly beloved, Vers. 1. believe not every spirit [i. doctrines, which men bragging of the spirit do teach;] but try the spirits whether they be of God: for many false prophets are gone out into the world. Ch. How may we discern of spirits? joh. Hereby shall ye know the spirit of God; v. 2. every spirit [doctrine] which confesseth that jesus Christ [the Messias] is come in the flesh [is made true man; this being the substance of the Gospel,] is of God. And every spirit that confesseth not that jesus Christ is come in the flesh, v. 3. is not of God: but this is the spirit of Antichrist, of whom ye have heard, that he shall come, and now already he is in the world. Ch. We fear: because these false spirits are of great power, to persuade and seduce many. joh. Little children, ye are of God, and have overcome them: v. 4. for greater is he that is in you [Gods spirit,] then he that is in the world [the spirit of Satan.] Ch. But the doctrine of these men is of great account, and hath many followers in the world; ours hath but few which embrace it. joh. They are of this world, therefore speak they of this world, v. 5. and this world [i. ignorant and ungodly men] heareth them. We are of God: he which knoweth God, heareth us: v. 6. he which is not of god heareth us not. Hereby know we the spirit of truth, and the spirit of error [namely by the liking and applause of the world.] Ch. How may we preserve ourselves against these seducers? joh. Beloved, let us love one another, for love cometh of God: v. 7. and every one that loveth is borne of God, and knoweth God: [by a special knowledge, whereby they are assured that God the father of Christ is their father: Christ their Redeemer: the holy Ghost their sanctifier.] He that loveth not, knoweth not God, for God is love, v. 8. [i. wholly bend to show his love and compassion to his people.] Vers. 9 [For a proof of this,] herein was that love of God made manifest among us, because God sent that his only begotten Son into the world, that we might live through him. vers. 10. Herein is that love, not that we loved God; but that he loved us: and sent his Son to be a reconciliation for our sins. Ch. What of all this? joh. vers. 11. Beloved, if God so loved us, we ought also one to love another. Ch. How can God manifest his love to us, he being a spirit invisible? joh. vers. 12. No man hath seen God at any time: [nevertheless] if we love one another, [that is a sign] that God dwelleth in us, & his love is perfect in us: [i. that love wherewith he loveth, is thoroughly made manifest towards us by our love: as the light of the moon shining on us, argueth the light of the Sun shining upon the moon, of whom (as from the fountain) the moon takes her light.] Ch. How may we know that God dwelleth in us? joh. vers. 13. Hereby do we know, that we dwell in him, and he in us: because he hath given us of his spirit. Ch. What other sign have you of Gods dwelling in us? joh. vers. 14. We have seen and do testify, that the Father sent that Son to be the Saviour of the world. vers. 15. A sincere confession or the Gospel, a note of communion with Christ. Whosoever confesseth [in faith and love] that jesus is the Son of God; in him dwelleth God, and he in God. Ch. The devil will confess Christ. joh. And we [which is more] have known and believed the love which god hath in us. Ch. Declare how our love should be a sign of Gods dwelling in us? joh. vers. 16. God is love, and [therefore] he that dwelleth in love, dwelleth in God & God in him. Ch. God is love we grant, but how may we know, that God is love to us? joh. vers. 17. To ●e like God in holiness of life, is a ●igne of his lo●e to us particularly. Hereby is that love perfect, [i. fully made manifest in us;] that we may have boldness [to stand before him without fear,] in the day of judgement: for even as he is, even so are we in the world [not in equality, but in conformity of holiness.] vers. 18. [As may appear by the contrary] there is no fear in love [i. when a man is assured of God's love to him, he doth not distrust nor servilely fear him in respect of his sins] but perfect love casteth out fear: for fear hath painfulness [checkings and torments of conscience;] and he that feareth is not perfect in love. Ch. What other sign is there that God is love to us? joh. vers. 19 Our love of God, a sign that he loveth us particularly. We love him because he loved us first [as when a man warms him, the heat of his body is because the fire is first hot.] Ch. If this be so, than they which love not their brethren, are loved of God in Christ: seeing all generally say they love God. joh. vers. 20. If any man say, I love God, and hate his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? vers. 21. And this commandment have we of him, that he that loveth God, should love his brother also. CHAP. V. Whosoever believeth that jesus is that Christ [true Messias] is borne of God: Vers. 1. and every one that loveth him which did beget [i. God the father,] loveth him also which is begotten of him, [the child of God a true Christian.] Ch. This being manifest that they are hypocrites which say they love god, yet show no love to their brethren; teach us how we may know that we love our brethren. joh. In this we know that we love the children of God, v. 2. An endeavour to obey the commandments, a ●igne of love of our brother. when we love God and keep his commandments, [that is, endeavour to keep; the beginning of the action being put for the whole.] For this is the love of God [the duty of love to God] that we keep his commandments. Ch. But no man can keep the Law. joh. His commandments are not burdenous [to them that are in Christ, v. 3. and are freed from the curse of the law, which makes the law grievous, and are also guided by his holy spirit.] [And this is apparent] for all that is borne of God overcometh the world, v. 4. [Satan with all corruptions and works of darkness.] Ch. By what means? joh. And this is the victory which hath overcome the world, even our faith [which is the instrument and hand whereby we lay hold on him, that he in us, and so we by him might overcome the world.] Who is that overcometh this world, v. 5. but he which believeth that jesus is that Son of God? Ch. How may we be resolved that jesus of Nazareth the son of Mary, was the son of God, and the Messias: he came but basely into the world? joh. This is that jesus Christ, which came by water, v. 6. Proofs invincible that jesus of Nazareth the son of Marie was the son of God against the jews. [sanctification signified by the legal washings,] & blood [imputation of Christ's righteousness, or the sprinkling of his blood:] not by water only, but by water and blood: [because Christ worketh both justification and sanctification together:] and it is that spirit [a man's own conscience inwardly purified] that beareth witness: for that spirit is truth: [that is, that the testimony of the Spirit of adoption, certifying us that we are the sons of God, is true.] For [that I may speak yet more plainly] there are three which bear record in heaven, v. 7. the Father, the Word, [the Son] and the holy Ghost: and these three are one, [namely in testimony.] And there are three which bear record in earth, the Spirit; and the water, v. 8. and blood; and these three agree in one. Ch. How show you that these witnesses be authentical, and to be believed? joh. If we receive the witness of men, the witness of God is greater: vers. 9 for this is the witness of God, [i. that was said to come from heaven;] which he testifieth of his Son. [Again,] he that believeth in that Son of God, hath the witness in himself, vers. 10. [the peace of conscience which he may feel in himself: [And further,] he that believeth not God, maketh him a liar: because he believed not the record, that God witnessed of his Son. Ch. What is the effect of that which these witnesses testify? joh. vers. 11. And this is that record, to wit, that God hath given unto us eternal life, and this life is in his Son. vers. 12. He which hath the Son, hath life: and he which hath not the son of God, hath not life. vers. 13. [And to conclude,] these things have I written unto you that believe in the name of the son of God, that ye may know that ye have life eternal, and that ye may believe [i. increase in faith] in the name of that son of God. Ch. How can we have life eternal now, that are so miserable, and so full of wants? joh. vers. 14. And this is that assurance that we have in him, that if we ask any thing according to his will, he heareth us. Ch. How may we know that God granteth our prayers, made according to his will? joh. vers. 15. A sign of our prayers granted us, if God do but hear them. If we know that he heareth [that is (as it were) to give an ear to our prayers,] whatsoever we ask, we know that we have the petitions which we have desired of him [though the things which we asked, be not given us in that measure, and manner, and time, in which we asked them.] Ch. Let us hear an example of those things which God will grant, when we pray? joh. vers. 16. If a man see his brother sin a sin, that is not unto death; [that is, which may be pardoned,] let him ask [pardon in his behalf,] and he shall give him life for them that sin not unto death; there is a sin unto death [after which necessarily damnation followeth, as the sin against the holy Ghost:] I say not that thou shouldest pray for it. Ch. But is not every sin a sin to death? joh. vers. 17. All unrighteousness is sin [and therefore deserveth death:] but there is a sin not unto death; [namely, that which is pardoned in Christ] Ch. We fear lest we have committed this sin which is to death. joh. vers. 18. We know that whosoever is borne of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one [Satan] toucheth him not [i. doth him no violence, or he can not give him a deadly wound.] vers. 19 We know that we are of God, and this whole world lieth in evil: [that is, in servitude under Satan and sin.] Ch. How show you that we are of God? joh. vers. 20. We know that the son of God is come, and hath given us a mind to know him that is true, and we are in him that is true: that is, in his Son jesus Christ: this same is that very God, and that eternal life. Ch. vers. 21. How may we keep ourselves in God, and never commit the sin to death? joh. Little children, keep yourselves from Images, [whether they be of false gods, or of the true God.] PSALM XV. jehova. David. Vers. 1. O jehova! who shall dwell [as Pilgrims dwell in tents] in thy tabernacle,] the Church militant?] who shall rest in thy holy Mountain, [the kingdom of heaven?] jeho. He that walketh perfectly, [that is, he which leadeth the course of his life uprightly.] Dau. Who is the upright man? Vers. 2. Sincerity of life, in righteousnes●e and holiness, a note of god's child. jeho. He that worketh righteousness [according to the commandments of the second table,] and speaketh the truth in his heart [as he thinketh, his heart and tongue agreeing.] Dau. By what notes may this upright man be know, and who is he? jeho. I. He that slandereth not with his tongue: Vers. 3. Seven notes of an upright man. II. nor doth hurt to his neighbour: III. nor receiveth a false report against his neighbour. IV. In whose eyes a vile person, Vers. 4. [an ungodly and unrighteous man;] is contemned, but he honoureth them that fear God: V. Vers. 5. He that having sworn to his own hindrance, changeth not. VI He that giveth not his money to usury. VII. neither taketh reward of the innocent. Dau. Are these notes unfallible? Vers. 6. jeho. He that doth these things, shall never be moved, [shall abide in God's favour for ever.] A BRIEF DISCOURSE, TAKEN OUT OF THE writings of Hier. Zanchius. Wherein the aforesaid case of Conscience is disputed and resolved. Assertion. I. Only the elect, and all of them: not only truly may be, but also are in that time which god hath appointed them in this life, indeed assured of their Election to eternal life in Christ: and this is done not one way, but many ways. We say that the Elect alone may be, and indeed are made sure of their election: that so we may exclude the reprobate hypocrites: for considering they are not elected, they can never be truly persuaded that they are elected. I say truly: because it may come to pass that many in their own thinking shall be predestinate: yet in truth they are not persuaded so: for they are deceived. We have an example in temporary Christians, who think of themselves that they believe in Christ, but truly do not believe: 1. Cor. 2. 10. Mat. 11.27 for their faith is in hypocrisy: and for a time only. Wherefore a true and certain persuasion of election can never befall any of the reprobates: because the true persuasion of heavenly matters, cometh of the holy Ghost; which never persuadeth any false matter. Wherefore how can reprobates be persuaded that they are elected? This considered, it is not amiss, that we attribute this persuasion (of which we now speak) to the elect alone. We add further, that all the elect, not only may be, but are indeed made sure of their Election: which must be demonstratively confirmed against Schoolmen, and other our adversaries. We say, this is done in the time appointed; because the elect, before they be called to Christ, are never sure of their election: nay they never think of it; as appear in Paul before he was called, and in others. Again in like manner after they have been called; yet not presently are made sure of their election: but some sooner, some later. Lastly we add, that this is done many ways, what they are, (if not perfectly, yet in part I will afterward show.) Now let us come to the matter. ●. Cor. 2.16. Ro. 12. 34. The elect by the testimony of the holy Ghost are m●de sure of ●heir election. The Schoolmen demand whether a man may be made sure of his Election? And they determine that a man cannot, except it be by divine revelation: because Predestination is in God, and not in us. And no man knoweth the things of God, but the spirit of God: as no man knoweth the things of man, but the spirit of man which is in him. Again, who knoweth the mind of the Lord? therefore (say they) some special revelation is needful: if any desire to be certified, either of his own or of any other man's predestination, their sayings are not simply to be disliked: but in that meaning, in which they understand them, they are no way to be approved. For they take a special revelation to be this, if God shall signify and say expressly to any: either by some Angel outwardly, or by his spirit inwardly, that he is predestinate to life: after which sort, they hold that Paul and a few other Saints had their predestination revealed to them. So they conclude that, because every man hath not his election revealed to him after this manner, that all men cannot be assured of their election. But they are deceived; for God, not only by this one manner which they speak of, doth reveal his will and his counsels; but by many: for God revealeth things, either by the inward inspiration of his spirit, or outwardly by his word: or both inwardly and outwardly by inward and outward effects. By his spirit he did inspire his Prophets, and open many things to come. And Christ said to his Apostles, as concerning the holy Ghost: joh. 16. 13. He shall lead you into all truth. By his word he spoke unto the prophets, and in like manner, by his word he teacheth us his will. Also by divers effects, he declareth either his mercy or his justice: as it is known. The same must be thought of the revealing of his election: to wit, that God revealeth the same to the elect, by the holy Ghost, by the word, and by the most certain effects of predestination. The first testimony, by which God assureth us of our election, is the inward testimony of the spirit, of which the Apostle saith: The spirit (of God) testifieth unto our spirits, that we are the children of God. Now what is it to be the son of God, but first of all to be predestinated to be the child of God by adoption: and then to be made actually the son of God by faith: & lastly by the same spirit also to be regenerate as God's children are, & to put on the nature of the son of God, or rather the son of God himself, as the Apostle speaketh. Therefore the holy Ghost, whilst he inwardly beareth record unto our spirits, that is, to our minds being enlightened by his light, that we are the sons of God, most plainly revealeth that we were predestinate from all eternity to adoption: for men are not made the sons of God by faith, nor regenerate to be the sons of God, nor put on Christ; except they be first of all predestinated to adoption. And there can be nothing more certain than this testimony: for who better knoweth the things o● god, his counsels & decrees, than the spirit of God, 1. Cor. 2.10. which searcheth all things, yea the deep things of god: therefore he can most truly reveal unto every one of us the certainty of our election. joh. 16.13. And he cannot deceive us in revealing it: for he is the spirit of truth which can neither deceive nor be deceived. If an angel from heaven should be sent to thee, as he was sent to Marie, and as he spoke unto the fathers, & should tell thee in the name of God, that thou wert elected to life everlasting: wouldst not thou say that thou couldst not then doubt any longer of thy election? But so much the more certain is the testimony of the spirit, which beareth record to our spirit, that we are the sons of god: by how much the holy ghost doth more know the things of God than any angel: and can less deceive then an angel. And so much the more sure is this testimony, considering it is not kept in the bodily ears, where it might soon vanish away, but in our mind and spirit: because the spirit beareth record to our spirit. And further, that the holy Ghost never departeth from our spirit, but dwelleth in us, abideth in us, speaketh in us, Rom. 8. 15. Gal. 4.6. showeth forth his power in us, prayeth in us. Therefore the Apostle saith, that we have received the spirit of adoption, by which we cry Abba, father: as though he should say, this testimony of the spirit is altogether so sure, by which he beareth us record that we are the sons of God: that presently without doubting, we can call upon God, and cry, Abba, Father. And all the elect have this testimony, being made the sons of God by faith, and being renewed by the holy ghost: Rom. 8.9. and engraffed into Christ. For so the Apostle speaketh, if any man have not the spirit of Christ, he is not his: therefore, whosoever is Christ's, and is engraffed into Christ, it is necessary he should have the spirit of God. And whosoever have received and do enjoy the spirit of Christ; to their minds the same spirit beareth record, that they are the sons of God, and maketh them to cry Abba, Father. And it is certain, that no man is renewed by the holy Ghost, which is not persuaded that God is his most merciful and most loving father: and therefore can call upon him as a father. Therefore although all men in that they are assured by the certainty of f●ith, that God is their Father, and they are his sons, do not thereby argue and conclude that they are elected to eternal life; yet all men indeed have thereby a sure testimony of their election to glory: because if they be the sons of God, they are also heirs of eternal life. This testimony I will briefly comprise within this Demonstration: Whosoever call upon god and in their hearts cry Abba, Father, they are the sons of God: and it is certain that they thus cry by the spirit of God. And they which are the sons of God, are also heirs of eternal life, and they have been predestinate to adoption: therefore it must needs be, that all they which are persuaded, that they are the sons of God by the holy ghost, are predestinate to eternal life, and must be persuaded of it. This is the first testimony and the first way, by which God revealeth to every Elect man his predestination: namely, by the holy ghost within our hearts, bearing record unto us, that we are the sons of God in Christ, and by Christ. And let this be the first argument, also serving to confirm our assertion. The second way, Vers. 2. The elect out of the word of God their conscience making the assumption, at length they may be certainly persuaded of their predestination. by which God revealeth to every man his predestination, is by his word. I mean not any particular word, by which he doth declare to any outwardly in private and special manner, and that in express words, his election: but the general word of the Gospel, by which Christ calleth all them which believe in him, elect, both by himself and by his Apostles, as in the new Testament every where is most manifest. For although in particular propositions he say not to thee, or to him particularly, Thou art elect to eternal life: yet by means of general propositions, he doth as well conclude in the heart of every one that believeth, that he is elected: as any man shall be able to conclude unto particular men, that every one of them is a living creature endued with reason by this general proposition: Every man is a reasonable creature endued with reason: the assumption being suppressed. Therefore after this manner dealeth God; He hath chosen all and every several man whom he was to endue with faith, to have the everlasting inheritance. Furthermore, he publisheth it to all the Elect by the Apostles in this general proposition, that all the faithful are elect to eternal life: a That whereby a man applies the general promise's to him●elfe. the assumption is concealed in the word of God. But when he giveth us faith, he maketh every one of us to make an assumption by himself in his mind: But I am of the faithful: for I find in myself that I truly believe in Christ. Therefore who is it that maketh this conclusion for thee, that thou art predestinate to everlasting life? even God himself: the proposition being taken forth of the gospel, and the assumption proceedeth of the gift of faith. But that indeed by which we properly attain to the knowledge of the matter contained in the conclusion, is the middle term, as they call it. Wherefore it is manifest, that God by the word of his gospel, where he saith; that all the faithful are elect: doth reveal to every faithful man his own predestination. Only this one thing is to be required, that the faithful man hearing the universal propopositions, in his mind should make an assumption: But I am faithful by the gift and grace of God. And is not God said to have revealed to every man his special malediction in this general proposition, Curs●●is every one that doth not continue in all things that are written in this book: Deut. 27.26 although he say to no man specially, thou art accursed: for every one doth make this assumption, that he is accursed: because he knoweth most certainly that he doth not continue in all things that are written in the book of the law. Therefore the Schoolmen are deceived, when they say, it may be that every man may be sure of his election: namely, if GOD which is able, will reveal it to him: yet; that he doth only reveal it to a very few, as the Apostles: for God (as hath been proved and declared) even by his word, in general propositions doth reveal to every man his predestination: for what can be more certain than this demonstration? Whosoever do truly believe in Christ, they are elect to eternal life in Christ: but I truly believe in Christ; therefore I am elected. But some make an exception and say, that this were a demonstration, and that most certain and evident, if a man might be able to know that he were endued with true faith in Christ: but here lieth all the difficulty. For many think that they truly believe in Christ, whereas nevertheless their faith is hypocritical and temporary: as appeareth by the Evangelists. They which do truly believe, know that they believe. Answer. We grant that they which believe by such a faiths which is in hypocrisy & only lasteth for a time; that they are deceived whilst they think that they do truly believe, and yet do not indeed: for they are like them which dream that they are kings, when as they very beggars: but we say, that they which believe by a true faith, do know whether they truly believe or no: and they are not deceived when they say and think that they truly believe. For they are like unto them, which handling a precious stone, by reason that they are endued with sense, know and say, that they handle it. And if no man might certainly know, whether he believed truly or not: why doth the Apostle say, 2. Cor. 15. 65. Try yourselves whether you be in the Faith? And if it be so, no man can ever certainly know, whether he be justified: considering that they only which truly believe, can be justified. And if a man giving credit to an other man's words, doth certainly know that he believeth him: how much more doth he know it, which being endued with true faith by the holy Ghost, believeth the Gospel? In a word, godly writers have proved against Schoolmen, that they which are endued with true faith in Christ, can not be ignorant of it. But (say they) no man is certain of his perseverance in faith: and therefore out of this universal proposition, He which believeth, namely, with a true and constant faith, is elected to life, no man c●n conclude that he is elected, by reason that albeit he may know, that he is endued with true faith, yet he can not tell whether it shall be perpetual. This collection is absurd, and the learned have fully proved, that true faith is perpetual. And therefore they which certainly know, that they believe in a true faith, are also certain, that the same their true faith shall never perish in this world: partly for the promise of God, I will put my fear into their hearts, that they may never depart from me: jer. 32.40. Luk. 22. 32. and partly for the prayer of Christ, I have prayed for thee Peter, that thy faith do not fail. Seeing it is so, it is very certain, that God by his word, in which generally he saith, that all the faithful are elect, doth reveal to every man his election: considering that the proposition taken out of the Gospel, is most certain, and every faithful man may certainly assume to himself, that he is endued with true faith in Christ. The third way by which God revealeth to every one of us his Predestination, Vers. 3. ●y the effects of predestination a man may gather his predestination. is by the effects of predestination, as well inward in us, as outward: by which, as by certain marks imprinted in us, he doth seal us to himself in Christ: and doth so seal us, that if we shall give diligent heed, we may thereby evidently perceive, that we are set apart from the common sort of men, which is often called by the name of the world: that we are foreknown for his sons, and loved in Christ, and predestinated to eternal life; yea, and that we appertain no longer to the world, but to that city which is above, that hath his foundation as the Apostle saith. Heb. 11.10. And we have a twofold reason of this argument: one, because these effects (of which we speak, and which we will afterward handle) God worketh not in any, but in his elect: as also afterward we will show. Therefore by right a man may, by a true feeling and experience of these effects in himself, be assured of his particular election and predestination, The effects of predestination which are in us, are like se●l●s imprinting the image of God's ●lecti●n in us. to have fellowship with Christ in all his graces. For if predestination (as Augustine witnesseth) be a preparation to the blessings of God, by which most certainly they are made free, whosoever are made free; therefore whosoever feeleth himself freed through these graces of God, may be assured and certified of his predestination. The other reason is, that these effects are not only the effects simply of predestination, but also such effects they are, that may also be seals of it: namely in printing in us a lively form and image of GOD, foreknowing us, loving us, electing us. And therefore, albeit we cannot see the purpose, the foreknowledge, the election and predestination of God as concerning ourselves, in God himself foreknowing, willing, and electing us: yet we may behold in ourselves some sure representations of all these imprinted, and even stamped in us by the word: and so by the beholding of these forms and impressions in ourselves, we shall easily be brought to the knowledge of those patterns, (as it were) which are in the Lord himself. The matter (by reason it is very good and comfortable) may be declared by a similitude: God is like unto the sun in regard of us: the sun when it shineth upon upon us, and after a sort looketh us in the face, it doth after such a sort imprint an image of his light in our eyes, that we also in like manner being made partakers of his light, may look again upon the sun itself, and upon his light: for the light of the sun and his beams being sent down upon us, are bea●en back and reflected again towards the sun. So in like manner the foreknowledge of God, by which he hath and would acknowledge for his from all extremity, it always resteth in God, and cannot of itself be perceived of us. But yet whilst God doth acknowledge us for his, he doth portrait in us his elect, a certain form and image of his foreknowledge: by which he maketh us, renouncing all other gods, to acknowledge him for our only true God. Thus it cometh to pass, through this true knowledge of God, which he vouchsafeth us and by which we do acknowledge God for our God and father: we may after a sort behold in God himself his foreknowledge, by which he hath foreknown us for his fonnes. For first of all, God doth acknowledge us for his, & then the elect being made partakers of this his light and knowledge, he causeth us in like manner to acknowledge him. To this purpose serveth that which our Saviour Christ saith: joh. 10. 14. first, (saith he) I know my sheep, after he addeth, and again, I am known of mine. As though he should say, whiles I acknowledge them for my sheep, I make them by means of this my light and knowledge that they also can acknowledge me for their pastor. So the Apostle saith to the Galathians: when ye shall know God, or rather are known of him: he teacheth therefore, that God knew the Galathians, because he had first acknowledged them for his, Gal. 4.9. in his eternal predestination: & by giving unto them this his wisdom he made them acknowledge the true God for their God. The same may be said of the love of God, by which he loved us in Christ to everlasting life, before the foundation of the world: god by loving us doth print in our hearts the image of his love, by which we may love him again from our hearts: and as it were by the reflection of the funne beams sent down into our hearts, we may be provoked to love again. For the love of God to us being eternal, & causing eternal life, begetteth in the time appointed a certain love in us, serving for his eternal glory. And to his purpose is that of S. john: 1. joh. 4. 10. 1. joh. 4.7. Rom. 5.51. not that we first loved God, but because he first loved us As though he had said, therefore we love GOD; because he first, that is before the foundation of the world loving us in Christ, by the engraving of his love in our hearts, causeth us to love him again as a father. So love is said, (to wit, that love by which we love God) to be of God: that is, to proceed of the love of God towards us. And Paul writeth that the love of God, (namely, that love by which he loved us) to be shed in our hearts by the holy Ghost which is given us: and by this shedding of the love of God in our hearts, it cometh to pass that love is also wrought in our hearts towards God. And therefore by that sound love by which we seel ourselves to love God, we are made to know how great that love of God is, by which he loved us from all eternity in Christ. And what is that love else but predestination? In like manner, election by which he singled us from the rest of the world in Christ, that we might be holy before him; begets in us a certain image even of God himself, that is, another election, by which we renouncing all other Gods which are worshipped in the world, make our choice of this our true God jehovah, to be our god, that he may be always before our eyes, he which sanctifieth us, and the author of our whole salvation. Wherefore through this constant election which is in us, we perceive, that the election which is in god, as concerning us, is firm and sure: not only as we gather the cause by the effect, but also as we gather the pattern by the picture: like as by the similitude of the form of a seal fashioned in wax, we do easily understand what is the very form and fashion of the seal. Therefore it is manifest, that it is the manner of God by the effects of his election & predestination imprinted in us, to reveal to every one of us his own election and predestination: And that two ways, both because there are certain effects of predestination, and by the effects, the causes are known: and also because there are certain lively types of God's foreknowledge and election, by which we are sealed up unto God. Now by the imprinting of these forms & types in us, as the seal is in wax: the very first patterns themselves are known what they are. Furthermore, that there is no man elected to eternal life, which shall not be sealed up in the time appointed with these marks of God's election: It is manifest out of these places of scripture, which treat of election and predestination. The Apostle teacheth, Eph. 1.4. Rom. 8. 3●. that we were elected, that we might be holy and without blame. Also he teacheth, that all they whom God hath predestinated, are likewise called and justified, and by consequent endued with faith and knowledge of God, by which they take him for their father: with love also, wherewith they love him as a father: Also with a good will and constant purpose, by which they desire constantly his glory. Again, he saith in another place, the foundation standeth sure, having this seal (in respect of GOD) the Lord knoweth who are his. 2. Ti. 2.19. Now in respect of us, he putteth down another seal, saying: let him depart from iniquity which calleth upon the name of the Lord: for with this mark, all the elect are branded. They call upon the name of the Lord, and depart from iniquity: seeking after holiness and a good conscience. Apoc. 2.3. joh. 6.27. 2. Cor. 1.21. Eph. 1.13. & 4.30. And this is that sealing which is so often mentioned in the scriptures: As when in the Apocalyps it is said, that an innumerable multitude was sealed to the Lord. For, like as the father sealed jesus Christ as he was man & Mediator; so also the rest of his children he hath sealed, & doth daily seal with sure notes and seals to distinguish them from other men, & the children of this age. For God is said to have anointed us, and sealed us, and given us the earnest of his spirit in our hearts. And again, to have sealed us with the holy spirit of promise, and that to the day of redemption. As it is easy to discern a right seal from a counterfeit, so the true souls of God (by the sealing of the spirit) are distinguished from hypocrites, & lawful children from bastards. The chief effects of predestination by which the elect are discerned from the reprobate. It remaineth, that we should declare some effects of predestination: by which, as by marks and seals, the Elect may be discerned from Reprobates. The first effect of Predestination, is Christ himself; as he is a Mediator and a Saviour, dwelling in our hearts by his holy spirit. For as we are elected in him and by him redeemed; so by the sprinkling of his blood, we are cleansed and sealed: and by his dwelling in us quickened, (for he is our life, and that eternal) and therefore we are severed from Reprobates which always remain in death, as in the holy Scriptures we are taught. We say that this is the first effect of Predestination, because we can enjoy none of the gifts of god, either of election, vocation or justification, except in Christ, and by Christ: For he hath poured out all the effects of predestination into us. In that therefore every elect faithful man feeleth Christ to dwell in him, and to quicken him; he hath a seal in himself, by which he may know that he was elected to everlasting life in the same Christ: A part and beginning of which life, is this spiritual life, by which we now live to God. And as every man knoweth himself to be the son of God in Christ, because he calleth upon God from his heart as a father: he may conclude, that he is predestinated to be the son of God for Christ's cause. And that by this first note the faithful may know that they are elect to eternal life: the Apostle showeth, 2. Cor. 13.5. Know ye not (saith he) yourselves that jesus Christ is in you, except ye be Reprobates? And no doubt a Type of this kind of sealing, was that sealing which was done in Egypt, by the blood of the Lamb: namely, when the houses of the Israelites were sprinkled with this blood, that they might be discerned from the houses of the Egyptians: and so be passed over untouched of the Angel. And by Christ, as by the chief effect: yea and the cause too of all the effects which follow: all other effects of Predestination are put into us, and we are sealed with them. Rom. 8. 30. The Apostle nameth three principals, our calling, (to wit effectual) our justification and glorification. This third effect, we shall obtain in the life to come, the two first in this life. And to these two may very well be referred all other, which we receive in this life by Christ, with the effectual, we join a sound hearing of the word of God, and the understanding of it, accompanied with great and constant delight and joy: faith also and a true knowledge of the deity, humanity, and office of Christ. Unto justification, we refer a persuasion of the remission of our sins by Christ (for by this we are justified:) and regeneration too, or sanctification, and renovation of life, a good conscience, love not feigned, a pure heart and clean, patience in adversity, and boasting in tribulation, all good works and fruits of the spirit: add hereunto the cross itself, which we bear for the truth of the gospel; wherefore, whosoever feeleth that he is effectually called, that he doth willingly hear the word, that he doth believe the gospel, that he is sure of the remission of his sins, that he burneth with true love to his neighbour, that he is bend to every good work: he cannot but must needs be persuaded of his election: for God only doth communicate these unto the elect. Therefore it is plain, that the elect are confirmed in the assurance of their election, by the effects of Predestination, and that there is a threefold way, by which God revealeth to every man his Predestination. But if any shall take an occasion the rather of doubting of his election, then of confirming himself in it, The weakness of our faith as touching our eternal elec●ion, by what stays it may be held up. joh. 16. 13. Eph. 1.5. of that which hath been spoken as concerning the fruits of the spirit, and the effects of predestination: and that peradventure because he can feel in himself few & very weak fruits of regeneration and election: yet let him not be discouraged, neither let him doubt of his election: but let him underset himself with these props. First of all, if ever he truly felt in himself that testimony of the spirit (which before I mentioned) namely that he is the son of GOD: let him know undoubtedly, that he is such a one, and therefore elected to eternal life. For the holy ghost never beareth record, or persuadeth a man of that which is false, for he is the spirit of truth. And they are not the sons of God, except they have been predestinate (as the Apostle saith) to adoption by Christ: and none that is the Son of God and a man elected, can be made a reprobate, and the child of the devil. Therefore, albeit he feel in himself both few and feeble effects of regeneration, yet let him not doubt of his election: otherwise he shall disgrace the testimony which he hath received of the holy Ghost, yea and that too which as yet he enjoyeth: although peradventure by reason that his mind is troubled by evil affections, that testimony of the holy spirit can scarce be heard in him. For the true testimony of our adoption by the holy Ghost, being once given unto our spirit, lasteth for ever: although it is otherwhiles heard more plainly, How a man may know whether the testimony which is given of the spirit, be of the spirit or no●. and at other times is more slenderly and scarce perceived. But how (say you) may I know, whether the testimony doth proceed from the holy Ghost, and therefore whether it be a true and certain testimony. I answer first by the persuasion: secondly, by the manner of the persuasion: lastly, by the effects of this testimony and persuasion. For the first, the holy Ghost doth not simply say it, but doth persuade with us, that we are the Sons drawn of God; and no flesh can do this. Again he persuades us by reasons drawn not from our works, or from any worthiness in us; but from the alone goodness of God the Father, and grace of Christ. In this manner the devil will never persuade any. Lastly, the persuasion of the holy Ghost is full of power, for they which are persuaded that they are the sons of God, cannot but needs must call him Abba, Father, and in regard of love to him, do hate sin, and whatsoever is disagreeing to his will: and on the contrary, they have a sound and a hearty desire to do his will. If at any time thou hast felt in thyself any such testimony, persuade thyself it was the testimony of the holy ghost: and that very true and certain too: and therefore that thou art the child of God, and predestinate to eternal life. This is the prop by which we must underset that weak belief we have of our certain election to eternal life. Again, hold this without wavering whatsoever thou art, that art tempted to doubt of thy election: even as nothing is required at our hands to work our election, (for God chose us of his only mere goodness) so, that we may truly know whether we be elect or not: this one thing shall be sufficient, namely, if we shall attain to the certain knowledge of this, that we are in Christ, and partakers of him: for, he that is now engrafted in Christ, and is justified, it cannot be, but that he was elected in Christ before the foundation of the world. And that we may be in Christ, faith is both required, and is sufficient: not perfect faith, but true faith, though it be so little as a grain of mustard seed, and feeble like a young borne babe, and that sore diseased too. Now that faith, which is a lively & a true faith lasteth always as hath been before declared, neither can it at any time altogether fail. And so it cometh to pass, that they which once have been truly engrafted into Christ, remain always and continue in him, according to that saying; All that my Father giveth me, shall come to me: and he which cometh unto me I will not cast forth. That is true no doubt, that look how much the faith is more perfect, so much the greater power it hath, to knit us more and more to Christ: and therefore we must always endeavour to increase in faith. Yet for all that, this is most certain; one little sparkle of true faith is sufficient to engraffed us into Christ. And for that cause, we must in no wise doubt of our engrafting into Christ, and of our election too by reason of the weakness of faith, and the small and slender fruits it bringeth out. Whereby a man may know whether his f●ith be true faith or not. But how shall I certainly know (say you) whether my faith be a true and lively faith, or not? Out of the same grounds, from whence the testimony of our adoption is perceived. First of all, if you shall truly feel, that you are persuaded of the truth of the Gospel, yea and that all your sins are pardoned you for Christ, and you received to favour. Again, if you see that this persuasion is grounded not upon any merits of yours, but on the sole goodness of God, and grace of Christ. Lastly, if you feel such a confidence to approach unto, and call upon the Father, and such a love towards him & his Son jesus Christ, that ye do hate and detest whatsoever is against his glory (as all sin is) and on the contrary, be carried away with a desire to do those things which serve for the advancing of his glory: and therefore that you love all those, which desire and seek the same, as the brethren and friends of Christ. For these be the effects which can never be severed from true faith. And this is the disposition of true faith: therefore as long as thou feelest these effects in thyself, albeit very slender and greatly languishing, yet assure thyself thou art endued with true faith, although it be weak: and therefore thou art in Christ, yea and in Christ elected too. Wherefore thou must not doubt of thy salvation and election, by reason of thy daily slips, proceeding from thy weakness of faith, no not for heinous crimes: like as neither David for his adultery and murder, not Peter for his threefold denial, did despair of their election: which appeareth, in that being plunged in the very gulfs of their temptations, they held fast their faith as an anchor, and called upon God. This is the second prop. Lastly, in no wise we must forget, namely that our election is certain and immutable: and therefore, as it is done without respect of any works of ours: so in like sort it can never be changed by any of our evil deserts. For as it first proceeded from the only free purpose of God; so it is grounded thereon. True it is: we provoke God's wrath against us by our sins, and neither will God let them escape unpunished, but he chastiseth us by diverse, both inward and outward scourges: as may appear in David above all other. Yet for all that, it is his good pleasure, that for his goodness sake & truth, for the obedience of Christ, that his purpose should remain sure, and our election. So it cometh to pass, that he giveth us repentance anew, to raise us up, and to receive us to favour. Therefore, although for the present, thou feelest thyself to be of weak faith, and to have fallen to divers sins: yet whereas heretofore thou hast had many & evident testimonies of thy election, as the testimony of the holy Ghost, & the testimony taken from faith, and the effects of faith: at this present assuredly thou canst not doubt of thy election, for thy sins committed, but thou shalt much derogate from this free election, & also from the testimonies of thy election heretofore enjoyed, yea & those which yet thou enjoyest. For if thy sins displease thee, and thou desirest to live without blame, only for that thy sins displease thee: why now thou hast a new testimony of thy election: for such repentance as this is, is only proper unto the elect. Therefore, by these three props we must uphold our faith, as touching every ones particular election. And thus much as concerning the certainty, with the which every man must be persuaded that he is elected in Christ to eternal life, before the foundation of the world. Assertion. II. Whosoever are predestinated to the end, they are also predestinate to the means without which they cannot attain to the end: and therefore as the elect necessarily at length do come unto the end, by reason of the certainty of their election; so also by reason of the same certainty, it is necessary that they should be traced through those means which tend to the same end. WE must mark the end to which we are predestinate, The end of our predestination. and to which we say that one day we shall be brought: for there is a double end of our election: the one concerneth the elect themselves, namely their glorification, or their eternal life and glory in heaven. Of which is spoken, Rom. 8. The other concerneth God himself which chooseth, namely, the glory of God: that is, that the glory of his grace may be known, and eternally made manifest, of which is mention made, Eph. 1. Both of them are so coupled together, that whosoever are praeelected to the first, are also predestinate to the latter, and the latter followeth of the former. For the more we shall be made partakers of the grace of God and the heavenly glory: so much also more and more shall the glory of God be made manifest in us. But because the end which concerneth God, is almost all one in the reprobation of the wicked, and in the predestination of the Saints: namely, that by the salvation of these which proceedeth of his mere goodness, the glory of his grace is made manifest: so also by the just damnation of the other, the glory of his divine justice may be made known to all. Nevertheless, considering that the end, to which the elect shall attain, is far divers from that (for it is eternal life) unto which the reprobates are appointed (for that is eternal death:) therefore the end of which we treat in this assertion, is our eternal glorification and everlasting life in heaven. Let us now see in the second place, what are those means, by which the elect are brought unto this end: and therefore to which means we hold, that all are predestinate whosoever are predestinate to the end. The means to which we are predestinate, how many they be, and which. And they are of two sorts, some of them are so necessary unto all, that without them no man simply can attain unto eternal life and glory: and they are Christ, as he is mediator and high priest, and his obedience and justice (for without Christ no man can be saved:) also our effectual calling to Christ by the holy Ghost: and that which followeth this, is our justification, yea and our regeneration too. For these four, predestination, vocation, justification, and glorification, are so linked together, that it is not possible to sever the one from the other. And therefore no man can be glorified, which is not justified, and no man can be justified, which is not effectually called, as also no man can be effectually called which is not predestinate: therefore without these, not so much as children and infants can be brought to this end of eternal glory. And therefore even all the elect infants are inwardly, in a certain peculiar manner, by the holy Ghost, called, and justified, and glorified. Now there are some certain means annexed unto these, which albeit they have no place in infants, by reason of their age, yet they belong to all other elect, howsoever they are found in some more plenteous & lively, and in other some more slender & weak. As namely, a lively faith, the hearing of the word, a detestation of sin, the love of righteousness, patience in adversity, a care to do good works (and such like) all which the Apostle comprehendeth under the name of good works; when he saith, that we are created, that is, borne a new in Christ, Eph. 2.20. unto good works, which God hath prepared, that we might walk in them, that is, that we might lead our lives in them, and so walking at length might come to eternal life: for without them, we cannot come to eternal glory; but by them God traileth us thither. Therefore we say, that all which are elect to that end, are also predestinate to the same means. For predestination is not only of the end, but also of the means which concern the end: and all, as well the end as the means are the effects of predestination. And therefore it is very true which Augustine saith: Predestination (saith he) is a preparation to the graces of God, by which they indeed are freed, whosoever are freed. The first benefit of God, predestinating us is Christ. Therefore, the first gift of God (that we may briefly consider the effects of predestination) prepared for all the elect, without which they can in no wise come to the end: and therefore the first effect of predestination is our Lord jesus, with his obedience, merits, death, resurrection, glory: namely, in that respect he is made mediator between God the father and us, and the head of all the elect. And therefore, in as much as he is such a one, he is also the cause of all other graces and benefits, which come unto us by the free predestination of God. For the effects of predestination are so ordered among themselves that the first, which go before, are the causes efficient, or (if we will so speak) the material causes of the latter, and those that follow. Therefore, seeing Christ is the first effect of predestination, he is also the cause of all other effects, by whom we are made partakers of them. Eph. 1.4. etc. The Apostle therefore saith very well to the Ephesians: In the first place (saith he) we are elected in Christ, namely as in the head, to be his members. Secondly, he writeth that we are predestinate to adoption by Christ, namely to obtain it: for we are adopted into the sons of God in Christ, the first begotten son of God, and by making us partakers of his sonship, we are really made the sons of God, yea, and we are also endued with his spirit too, that we might be borne anew. Thirdly, Gal. 4●6. (saith he) we are made acceptable and beloved unto the father, and his beloved son, namely, Christ. Fou●thly, that we have our redemption in the same Christ, by his blood, and have obtained remission of sins, and all wisdom and understanding, as well in heaven, as in earth. In a word, the Apostle showeth there (as also else where) that whatsoever benefits we do, or shall hereafter obtain, counting from our eternal election, even unto our glorification: all those we now do, and shall obtain hereafter, in Christ, and by Christ. Therefore, whosoever are elected to eternal life, besides this that they are elected in Christ, they are also predestinate to Christ, that is, to have fellowship with him, that they may by him enjoy all other benefits. 2. Tim. 1.9. Rom. 8. 30. The second benefit of God and effect of our predestination, is our effectual calling to Christ, and to his Gospel, in which the elect are only called: because it is by the purpose and grace of God, which is given us in Christ. And an effectual calling is known by the effects, two of which proceed directly from ●t: a hearty kind of hearing the word, and the conceiving of it with a very great, constant, and continual delight, and a true and sure belief of the word of the Gospel. Thence it is that Christ saith, joh. 8.47. Who is of God (saith he) namely, by election and effectual calling, heareth the word of God, very willingly, and from his heart, and that continually: but ye hear not, because ye are not of God. And this calling is wrought not only of the preaching of the word (as it is in all that be of years) but also (and that chiefly) with the inward inspiration of the holy Ghost, whiles that the Father draweth them by his spirit, whom he will have to come to Christ: Which also was said to be done in infants. For this calling is the beginning of salvation even in this life: and therefore it is the Apostles manner, in the beginning of his Epistles, to make mention of this calling, naming all the faithful, Rom. 1.7. 1. Cor. ●. ●● Tit. 1.1. The saints called: Therefore it must needs be, that all they which are elected in Christ, must also at length effectually be called and drawn to Christ. After an effectual calling followeth Faith, the effect of predestination, which is said to be peculiar unto ●he elect: And without which (as the Apostle saith) it is not possible to please God. Heb. 11.6. For by it we are engrafted into Christ, and are made the members of Christ, and without faith no man can be sau●d. And that this is an effect of Predestination the Apostle plainly showeth, 1. Cor. 7.25. when he saith, that he had obtained mercy, (namely in God's eternal predestination) that he might believe. Wherefore, whosoever are predestinate to obtain eternal life in Christ and by Christ, they are also elect to have the very gift of faith. Therefore it must needs be, that at length they shall believe in Christ. The fourth benefit is justification, that is, a free pardoning of our sins, and the imputation of the righteousness of Christ, for it followeth Faith: because whosoever are endued with true faith in Christ, are also justified. Rom. 8. ●0. Eph. 1.4. And that justification is an effect of predestination; the Apostle showeth when he putteth it after calling, before which he setteth predestination. And when he saith, that we are elect in Christ, that we might be holy and without spot or blame in the presence of God: and that this is not done while we are in this world, but by the pardoning of all our faults, and by the imputation of his perfect obedience. Wherefore it must needs be, that all the elect shall be justified, and be taken for most pure and without blame in God's presence. With justification is joined regeneration, and sanctification by the holy Ghost: namely, whiles we are made new creatures by him, and the sons of God too: not only by adoption, but also by regeneration. For when Christ justifieth us, he doth not only forgive us our unrighteousness, & impute his righteousness to us, but also he taketh from us our stony heart, & giveth us a fleshy heart of his own: and he strips us of our old man, & puts on his new man. Lastly, he taketh away the corruption of our nature, and makes us partakers of his divine nature: Eph. 1.4,5. joh. 3.6. and so indeed of the sons of men, he makes us the sons of God, and his brethren too. Therefore it is said, that we are predestinated to adoption by jesus Christ and elect, that we may be holy without blame, and that which is borne of the spirit is called spirit. Therefore the elected to eternal life, must needs be begotten anew to be the sons of God, and be made partakers of the divine nature, and be a new creature in Christ. Hence issueth the sixth effect of predestination, which is heedfully to be regarded: the love of righteo●unesse, and the detestation of sin. For in regeneration, the affections are principally changed. Namely, the affections of the corrupt nature and flesh, into the affections of the divine nature and spirit. Hence it is, that the Apostle saith, Rom. 8.1. and 5. that they which are borne anew, do walk according to the spirit, and not after the flesh: and not to savour the things of the flesh, but the things of the spirit. And the chief affections of the flesh, are the love of sin, that is, the concupiscence of the flesh: and chose the hatred of righteousness, and the law of God, which are not of the Father, but of the world. Therefore the chief affections of regeneration and the spirit, are the love of righteousness and of the law of God, and the hatred of sin. For that which is spoken chiefly of Christ: Thou hast loved righteousness and hated iniquity; Psal. 45. 8. is to be understood of all the members of Christ, endued with his spirit, because it is truly accomplished in them. Hence it is, that David who in himself did represent the disposition of all the regenerate, said of himself, Psal. 119. 113. & 40. 5. & 101.3. & 26.5. Rom. 7.22. I have loved thy law, thy law is in the middle of my heart, I have hated all the workers of iniquity, I will not sit with the wicked. Also Paul, I am delighted, saith he, in the law of God, according to the inner man: that is, in as much as I am borne anew. And no man doubteth, but that both these affections are the effects of predestination, except he be ignorant that all these are the gifts of God: which as in time he bestoweth on his, so also he hath decreed to bestow them on them before the foundation of the world. And from these two affections, being the first fruits of regeneration, ariseth a care and endeavour to do good works, that is, to fly sin, and to fulfil the law of God: which is the seventh effect of predestination. For he which hateth any thing from his heart, he taketh heed of it as much as he can, and he fleeth from it, and escheweth it: and on the contrary, he which loveth any thing from his heart, that also he seeketh after, and endeavoureth himself to the compassing of it. Therefore the Apostle john, 1. joh. 3.7. maketh this a chief difference between the sons of God, and the children of the devil, that is, between them that are borne anew, and them that are not borne anew: that the children of God both love and do righteousness, and the children of the devil love sin, and do it: as also the devil sinned from the beginning: and Christ came to dissolve the works of the devil, namely, in his elect; for in the reprobate he leaveth them untouched, because they are not given him of the father to be purged, borne anew, and saved. Therefore seeing Christ was before ordained and predestinate to the doing of all these works, and that there is no good wrought in us, which was not provided for us in Christ from all eternity: it is a clear case, that the care also of doing good works, is an effect of predestination. And the Apostle plainly teacheth it when he saith, Eph. 2.10. that we were created in Christ to good works, which God hath prepared that we might walk in them. To this purpose serveth that which the Apostle delivereth of love unfeigned, Eph. 1.4. 1. Ti. 1. 19 Tit. 1.15. to which he showeth, that we were elect; and of a good conscience: which he makes the inseparable companion of the faith of the elect. Lastly, of a pure heart, which he ascribeth to the elect, considering the unfaithful have nothing clean in them, and that their mind and conscience is defiled. Now that this care to do good works, 2. Pet. 1.10. is necessary in all the elect, Peter showeth it, when he bids us endeavour to make our election and calling sure by good works, as some copies have it. But to whom shall we make it sure? not unto God, (for it was sure unto him before the foundation of the world) but unto ourselves, and to our neighbours. And this is one of the chiefest uses of good works, that by them, not as by causes, but as by effects of predestination and faith, both we, and also our neighbours are certified of our election, and of our salvation too. Furthermore, considering whiles we have a care to glorify God, to do good works, and we will not be conformable to the world in the wickedness of it, neither submit ourselves to our flesh and Satan: the flesh, the world, and Satan, do perpetually war against us; and therewithal it cometh to pass, they being most valiant enemies, that either we are overcome, or at the least in fight are foiled. And therefore we are constrained to fly unto the Lord, and to crave his assistance: therefore the eight effect of our predestination is the calling upon God, that in this fight he would give us aid against the Devil, the world, and the flesh. For this is the property of the spirit, which the elect have to stir them up to prayer: for the spirit itself maketh request for us, with groanings that cannot be uttered, that is to say, it moveth us to make request. And because we are sons, Rom. 8.20. Gal. 4.6. Psal. 50.15. God hath sent the Spirit of his son into our hearts, crying, Abba, Father. And God biddeth us call upon him in the day of tribulation, promising to hear us. From these proceedeth the ninth effect of predestination, namely, a perpetual repentance for our daily slips, and a continual desire to be bettered in godliness. So that also, for this cause chiefly, we heartily desire to be dissolved out of this world, and to be with Christ for this end, that we might sin no more. For this is a thing proper to the elect of God even now borne anew: as we may see in the Apostle, who speaketh thus in the name of all the regenerate: O miserable man that I am, Rom. 7.27. Phil. 1. 23. 10. who shall deliver me from the body of this death? And again, I desire to be dissolved, and to be with Christ. From this ninth effect proceedeth the tenth, namely, a desire that Christ may come, and make an end of all our miseries and sins, and perfectly restore his own kingdom. 2. Tim. 4●1●. That this is proper to the elect, the Apostle showeth, when he saith, that they love the coming of the Lord: and john bringeth in the spouse of Christ, crying, Apoc. 22. 17,20. Mat. 6.10. Ps. 50.15. Come, Lord jesus, come quickly. Yea, and Christ himself hath taught us to pray: Let thy kingdom come. And because that they which pray on this wise, are also heard according to God's promise: In the day of tribulation call upon me, and I will hear thee: hence appeareth the eleventh effect of Predestination, true patience, that is, not only true comfort, but also a rejoicing in adversity: Rom. 3.5. and 8.28. as the Apostle describeth it. And therefore a certain taking up of courage and recovery of strength against his enemies: whereby it cometh to pass, that all things turn to the salvation of the elect. For the elect, albeit they be often beaten down in fight, yet because Christ speedily sendeth aid from heaven unto them, they rise up courageously, and begin again the fight against sin and the devil, and all other the enemies of Christ: and they fight so long, till they be made conquerors, and are assured of the victory, and of the crown: which assurance also is an effect of Predestination given to all the elect. For what (saith the Apostle) shall we say to these things? If God be on our side, who can be against us? Rom. 8. 31. Mat. 24.24. Therefore our Lord jesus teacheth, that the elect can not be seduced, and so perish, no not by the cunning of Antichrist, and his miracles. And lastly, hence, appeareth that last effect of Predestination, which we can obtain in this life, the gift of perseverance, unto the end, in faith and a true confession of Christ, joined with a manifest care to live a godly life, and a desire to glorify him. For this gift is bestowed upon all the elect, as the Lord promiseth by jeremy: jer. 23.40. I will put my fear into their hearts, that they may not depart from me. And when they shall come to the end of their lives, they shall be received into the heavenly glory, until such time, as their bodies also being raised up, they may take full possession of eternal life. Thus we see that it is very certain, that those which are elected to eternal life, are also predestinate to use those means, by which, as by certain steps and stairs, they climb into that heavenly dwelling place. And therefore that we were predestinate to these means, namely Faith, justification, and good works, because we were elected to eternal life, according to the purpose and grace of God. Wherefore by this means the doctrine also of the Pelagians is confuted as touching predestination to life, The use of this doctrine. by our faith and works, which God foresaw we should do. Whereas on the contrary, therefore God did predestinate us to faith and good works, because he did choose us to eternal life. For the Apostle saith not, I obtained mercy, because I was faithful, or because I should be faithful, 1. Cor. 7.25. Eph. 1.4. & 2. but that I might be faithful. Neither, saith he, that we are elected in Christ, because we should be holy and without blame, but that we might be holy and without blame. Neither doth he say, that we were created in Christ, because we did or should do good works: but we were created to good works: Tit. ●. 11. which God prepared that we might walk in them. Lastly, he saith not, that the grace of Christ appeared, because we were to live soberly, justly, and godly, but that it therefore appeared, that we denying all ungodliness, and the lusts of this world, might live soberly, justly, and godly i● this present world. We see therefore, that by this doctrine, that wicked opinion is overthrown, which teacheth, that we do prevent the grace of God by our merits which God foresaw. And on the contrary, here we see, how foully the bellygods of this world are deceived, which reason thus: if we be predestinate to eternal life, and our predestination be certain and unchangeable, what need we endeavour ourselves, believe or do good works? for howsoever it fall out, and howsoever the elect do live, undoubtedly they cannot perish, because they are predestinate to eternal life. Alas poor wretches, they see not, that they sever those things that are to be conjoined, namely the end and the means of the end: & that they break the chain, which in no wise either can or must be loosed, whilst that they sever their calling & justification: yea and Faith too & good works, from predestination and glorification. As though God did glorify them whom he did predestinate, before he called and justified them: yea and before they can believe, and show their quick and lively faith by works. chose, let us learn what our duty is. If any be elect to eternal life, they also are predestinate to the means by which they come unto it. And we believe (as we are bound to do) that we are predestinate to eternal life: and therefore we must also believe, that we have been elected to faith and good works: that by them, as by certain steps, we might be brought to eternal life. And therefore so far must we be from neglecting Faith, and the means of good works, & of a holy life; that chose, it is rather our duty, to keep Faith in a good conscience, and to be conversant in good works, which God hath prepared, that we might walk in them. And because we can neither attain to the end, nor the means that bring us thereunto of ourselves: Therefore it is our part to crave them at God's hands by prayer, that he would give us faith, and a care to do good works, and increase them in us. Neither must we only ask them, but also certainly trust that we shall obtain them for Christ his cause. For, if for all them which are predestinated to eternal life, God hath prepared faith, by which they may believe, and good works to walk in: therefore if we believe (as by God's commandment we are bound) that we are in Christ elected to eternal glory: we must also be persuaded, that before we depart hence, he will give us true repentance, increase true faith, inflame us with love: lastly, that he will minister unto us abundantly all things in Christ, to obtain the end. Yea this confidence also and prayer, it is one effect of predestination, by which we get the rest. Therefore this doctrine we must hold, that predestination to eternal life doth not take away the means of obtaining it, but rather establish them. And therefore both these principles are true, namely, that the elect to life cannot perish: and unless a man believe in Christ, and persevere unto the end in this faith working by love, joh. 3.36. he shall perish. The reason is, because in predestination, the means & the end of it are so joined together, that the one can not be severed from the other. Wherefore whosoever holdeth not the means unto the end (amongst which faith is one) it is manifest, that he was never predestinate, and therefore must needs perish: as on the contrary, he which holdeth faith, must needs be saved. So the truth of these propositions is evident: He which believeth in the Son hath eternal life: chose, he which believeth not in the son, the anger of God remaineth upon him, because as a constant faith is a sign of election: so obstinate infidelity is a token of reprobation. FINIS. Bradfords answer to Careless. Careless. I Am troubled with fear that my sins are not pardoned. Bradford. They are: for God hath given thee a penitent and believing heart: that is an heart, which desireth to repent and believe. For such an one is taken of him (he accepting the will for the deed) for a penitent and believing heart indeed. Trin-uni Deo gloria. A DIRECTION FOR THE GOVERNMENT OF THE TONGVE according to God's word. Printed by john Legate, Printer to the University of Cambridge. 1600. To the reader. CHristian Reader, lamentable and fearful is the abuse of the tongue among all sorts & degrees of men euer● where. Hence daily arise manifold sins against God and ●nnu●erable scandals and grievances to our brethren. It would make a man's heart to bleed, to hear and consider how Swearing, Blaspheming, Cursed speaking, Ra●ling, Backbiting, Slandering, Chiding, quarreling, Contending, jesting, Mocking, Flattering, Lying, Dissembling, Vain and idle talking overflow in all place●, so as men which fear God had better be any where then in the company of most men. Well thou; art thou a man which hast made little conscience of thy speech and talk? repent seriously of this sin, and amend thy life, lest for the abusing of thy tongue thou cry with Dives in hell. Send Lazarus that he may dip the tip of his finger in water and cool my tongue. Luk. 16. 14. And if thou be one which haste care to order thyself in speech & silence according to gods word, oh, do it more. For what a shame is it, that men with the same tongue wherewith they confess the faith and religion of Christ, should by vain and ungodly speech utterly deny the power thereof? And for thy better help herein, I have penned these few lines following, concerning the Government of the tongue. Use them for thy benefit, and finding profit thereby, give glory to God. M. D. XCII, Decemb. 12. W. Perkins. OF THE GOVERNMENT OF THE TONGVE. CHAP. I. Of the general means of ruling the Tongue. THE government of the tongue is a virtue pertaining to the holy usage of the tongue according to GOD'S word. And for the well-ordering of it, two things are requisite: a pure heart, and skill in the language of Canaan. The pure heart is most necessary, because it is the fountain of speech, and if the fountain be defiled, Mat. 15.19. the streams that issue thence can not be clean. And because the heart of man by nature is a bottomless gulf of iniquity, two things are to be known: first, how it must be made pure: & then how it is always afterward to be kept pure. The way to get a pure heart is this. First, thou must seriously examine thy life and thy conscience, for all thy sins past: then with a heavy and bleeding heart confess them to God, utterly condemning thyself. Thirdly, with deep sighs and groans of spirit cry unto heaven to God the father, in the name of Christ for pardon, I say, for pardon of the same sins, as it were for life and death, and that, day and night, till the Lord send down from heaven a sweet certificate into thy perplexed conscience by his holy spirit, that all thy sins are done away. Now at the same instant in which pardon shall be granted, God likewise will once again stretch forth that mighty hand of his, whereby he made thee when thou wast not, to make thee a new creature, to create a new heart in thee, to renew a right spirit in thee, and to 'stablish thee by his free spirit. For whom he justifieth, them also at the same time he sanctifieth. The purified heart appeareth by these signs. I. If thou feel thyself to be displeased at thine own infirmities and corruptions, and to droop under them as men do under bodily sickness. II. If thou begin to hate and to fly thine own personal sins. III. If thou feel a grief and sorrow after thou hast offended God. IV. If thou heartily desire to abstain from all manner of sin. V. If thou be careful to avoid all occasions and enticements to evil. VI If thou travel and do thine endeavour in every good thing. VII. If thou desire and pray to God to wash and rinse thine heart in the blood of Christ. When the heart is pure, to keep it so is the special work of faith, Act. 19 15. which purifieth the heart. Faith purifieth the heart by a particular applying of Christ crucified with all his merits. Elisha when he went up and lay upon the dead child, and put his mouth on his mouth, and his eyes upon his eyes, and his hands upon his hands, 2. king. 4.24. and stretched himself upon him, the flesh of the child waxed warm. Afterward Elisha rose and spread himself upon him the second time: vers. 35. then the child neezed seven times and opened his eyes. So must a man by faith even spread himself upon the cross of Christ, applying hands and feet to his pierced hands and feet, & his wretched heart to Christ's bleeding heart, and then he shall feel himself warmed by the heat of God's spirit, and sin from day to day crucified with Christ, & his dead heart quickened & revived. And this applying which faith maketh, is done by a kind of reasoning, which faith maketh thus. Hath god of his mercy given his own son to be my Saviour, to shed his blood for me? and hath he of his mercy granted unto me the pardon of all my sins? I will therefore endeavour to keep my heart and my life unblamable that I do not offend him hereafter in word or deed, as I have done heretofore. Isa. 19.18. Rom. 15.6. The language of Canaan is, whereby a man endued with the spirit of adoption, unfeignedly calleth upon the name of God in Christ, and so consequently doth as it were, familiarly talk and speak with God. This language must needs be learned, that the tongue may be well governed. For man must first be able to talk with God, before he can be able wisely to talk with man. For this cause when men are to have communication one with another, they are first of all to be careful that they often make their prayers to God that he would guide and bless them in their speeches, as David did, Set a watch, O Lord, before my mouth, and keep the door of my lips. And again, O Lord open thou my lips, and my mouth shall show forth thy praise. Psal. 141.3. Psal. 51. 17. Where we may see, that the mouth is, as it were locked up from speaking any good thing, until the Lord open it. And Paul having the gift of ordering his tongue in wonderful measure, Eph. 6.19. Prou. 16. 1. yet desireth the Ephesians to pray for him, that utterance might be given him, and good reason, because God ruleth the tongue. CHAP. II. Of the matter of our speech. THe government of the tongue containeth two parts: holy speech, and holy silence. In holy speech must be considered the matter of our speech, and the manner. The matter is commonly one of these three: either God, our neighbour, or ourselves. As concerning God, this caveat must be remembered, that the honourable titles of his glorious Majesty be never taken into our mouths, unless it be upon a weighty and just occasion, so as we may plainly see that glory will redound to him thereby: and for this cause the third commandment was given, that men might not take up the name of God in vain, Exod. 20.7. that is, rashly and lightly. And therefore lamentable and fearful is the practise every where. For it is a common thing with men to begin their speech, and to place titles of Gods most high Majesty in the forefront almost of every sentence, by saying, O Lord! O God O good God O merciful God O jesus! O Christ, etc. If a man be to say any thing, he will not say, Yea, or Nay: but, O Lord yea: or, O Lord nay. If a man be to reprove his inferior, he will presently say, O Lord have mercy on us, what a slowbacke art thou, what a lie is this, etc. An earthly Prince, if he should have his name so tossed in our mouths at every word, would never bear it, and how shall the everliving God suffer it? nay how can he suffer it? I say no more, but thou with thyself think how: for in the third commandment the punishment is set down, That he will not hold him guiltless that taketh his name in vain. And the Angels in reverence to God's Majesty cover their faces, Isai. 6.2. Concerning our neighbour, we are to consider whether the thing which we are about to speak be good or evil. This being weighed, if it be good, and so commendable, than we are readily and cheerfully, and that upon every occasion to utter it, especially in his absence, whether he be a friend or a foe: as Saint john writeth of Demetrius. Demetrius (saith he) hath good report of all men, and of the truth itself: yea, 3. joh. 12. and we ourselves bear record, and ye know that our testimony is true. As for the evil which any shall know by his neighbour, he is in no wise to speak of it, whether it be an infirmity or a gross sin, unless in his conscience he shall find himself called of God to speak. A man is called to speak in three cases: First, when he is called before a magistrate, and is lawfully required to testify the evil which he knoweth by another. II. When any is to admonish his brother of any fault for his amendment. III. When the hurt or danger that may arise of the evil is to be prevented in others. As a man may say to one well disposed, Take heed of such a man's company: for he is given to such or such a vice. To this end, they of the house of Cloe do certify Paul of the disorders in Corinth. 1. Cor. 1. 11. Gen. 37.2. 2. King. 6.8. And joseph certifieth his father of his brethren's slanders. In this case all treasons are to be revealed, as tending to the ruin of the whole common wealth. Thus Elisha revealeth the secret of the king of Syria. And if it shall be thought convenient to mention the evil which we know by any man, it must be done only in general manner: the person and all circumstances which will descry the person, concealed. Concerning things which are secret in our neighbour, we are not to be suspicious, but to suspend both speech & judgement. 2. Cor. 13. 1. Cor. 4.5. Aug. lib. 10. confess. 23. Love suspecteth no evil. judge nothing (saith Paul) before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest. Augustine hath a good and special rule to this purpose, that there be three things of which we must give no judgement: God's predestination, the Scriptures, and the estate of men uncalled. As touching a man's self, he is neither to praise nor dispraise himself. As Solomon saith, Prou. 27.2. Let another praise thee, and not thine own mouth: a stranger, and not thine own lips. Yet otherwhiles the times do fall out that a man may use an holy kind of boasting, especially when the disgrace of the person is the disgrace also of the gospel, and of religion, and of God himself: as Paul did. 2. Cor. 11. 21. But wherein (saith he) any will use boldness, (I speak foolishly) I will use boldness. They are Hebrews, so am I, etc. CHAP. III. Of the manner of our speech, and what must be done before we speak. THus much of the matter of our speech. Now followeth the manner. In the manner of our speaking three things are to be pondered: what must be done before we speak: what in speaking: what after we have spoken. Before we speak, consideration must be used of the thing to be spoken, and of the end. james requireth that men should be slow to speak, and swift to hear. Solomon saith, jam. 1.19. Prou. 18.13. He that answereth a matter before he hear it, it is folly and shame to him. The mind is the guide of the tongue: therefore men must consider before they speak. The tongue is the messenger of the heart, and therefore as oft as we speak without meditation going before, so oft the messenger runneth without his errand. The tongue is placed in the middle of the mouth, a Chrys. hom. 22. ad pop. Antioch. and it is compassed in with lips and teeth as with a double trench, to show us, how we are to use heed and preconsideration before we speak: and therefore it is good advise, to keep the key of the mouth not in the mouth but in the cupboard of the mouth. Augustine saith well, that as in eating and drinking men make choice of meats: Lib. de nat. & great. so in manifold speeches we should make choice of talk. Here are condemned idle words, that is, such words as are spoken to little or no end or purpose. And they are not to be esteemed as little sins, Mat. 12.36. when as men are to give account of every idle word. CHAP. IV. What is to be done in speaking; and of wisdom. WHen we are in speaking, two things are to be practised: first, care must be had of the speech, that it be gracious: secondly, it is to be uttered with convenient bonds of truth. The speech is gracious, when it is so uttered, that the graces of god wrought in the heart by the holy Ghost, Coloss. 4.6. are as it were pictured and painted forth in the same: for speech is the very image of the heart. Eph. 4.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Contrary to this is rotten speech, that is, all such talk as is void of grace, which is the heart and pith of our speech. And by this it appeareth, that no voice can be named but with disliking: Eph. 5.3. Psal. 16. 4. and hereupon in Scriptures when by occasion a vice should be named, in token of a loathing thereof, the name of the vice is omitted, and the name of the contrary virtue used in the room thereof, as in these words: For job thought, It may be that my sons have sinned and blessed, that is, blasphemed God. job. 1.5. This being true, then by proportion the visible representation of the vices of men in the world, 1. Kin. 21. 10. which is the substance and matter whereof plays and interludes are made, is much more to be avoided. 1,2,3,4,5, 6,7,8,9. God's graces, which we are to show forth in our communication are these Wisdom, Truth, Reverence, Modesty, Meekness, Sobriety in judgement, Urbanity, Fidelity, Care of others good name: and let us consider of them in order. Wisdom in our speech is a goodly ornament. The Apostles when they waited for the holy Ghost in jerusalem, it descended upon them in the form of fiery tongues: Act. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 6: 23. & than it is said that they spoke as the holy Ghost gave them utterance in Apothegms or wise sentences. And he that governs his tongue wisely addeth doctrine to the lips, that is, so speaketh, as that others be made wise thereby. This wisdom is then showed, when a man can in judgement apply his talk, and as it were in good manner make it fit to all the circumstances of persons times, places, things. Pro. 19.11. A fool poureth out all his mind, but a wise man keepeth in till afterward. A word spoken in his place, is like apples of gold with pictures of silver. Now he that would have his speech to be wise, must first of all himself become a wise man. And the wise man of whom the holy scriptures speak, is a godly man, and such an one as feareth God: because this fear of God is the beginning and head of wisdom: Prou. 1.7. Eccl. 12. 13. Psal. 14.1. and 38.5. Gen. 34.7. as on the contrary, the fool, whereof the scripture often speaketh, is the ungodly person, that maketh no conscience of any sin. And indeed such an one is the most senseless fool of all. He that shall ever and anon be casting himself into the fire and water, and run upon dangerous places to break his legs, arms, neck: and further shall take pleasure in doing all this, is either a fool or a mad man. Now the ungodly man as oft as he sinneth, he endeavoureth as much as in him lieth to pitch his soul into hell, and whereas he taketh pleasure in sin, he sport's himself with his own destruction. Furthermore the man fearing god must have two things in his heart: a persuasion of God's presence; and Awe. The persuasion of God's presence is, whereby a man is continually resolved, that wheresoever he is, he standeth before God, who doth see even into the secrets of his heart. This was in Cornelius: Act. 10. 3● Now therefore (saith he) we are in gods presence to hear all things that are commanded thee of God. Awe in regard of God, is that whereby a man behaveth himself reverently, because he is in God's presence. Awe is either in regard of sin, or of chastisements. Awe in respect of sin, is when one is afraid to sin, fearing not so much the punishment, as sin itself, because it is sin. For he feareth God indeed which is of this mind, that if there were no judge to condemn him; no hell to torment him; no devil nor conscience to accuse him; yet he would not sin, because God's blessed Majesty is by it offended and displeased: and if he had it in his choice, whether he would sin or lose his life, he had rather die than willingly and wittingly sin against God. This awe being in joseph, was the cause that moooved him not to commit folly with Putiphars' wife. Gen. 39.9. How then (saith he) can I do this great wickedness, and sin against God? Awe in chastisements is, when one humbleth himself under the mighty hand of God with all meekness and patience, when God layeth his hand on him more or less. When Shemi came forth and cursed David, and flung stones at him, what did he? truly he stood in awe of God, and therefore said, 2. Sa. 16. 1●. What have I to do with you, ye sons of Zeruiah? for he curseth, even because the Lord hath bidden him curse David, 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 fear, that he can not but speak wisely. Solomon saith, The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things. Pro. 10.31. And again, The heart of the wise guideth the mouth wisely. Contrary to this is fond and foolish talk: an example hereof we have in Luke, where Pilate wanting the fear of God, saith, I find no fault in Christ: let us therefore chastise him, and send him away. Luk. 23. 14. Whereas he ought to have reasoned thus: I find no fault in him: therefore let us send him away without chastisement. CHAP. V. Of Truth, and of Reverence in speech. TRuth of speech is a virtue whereby a man speaketh as he thinketh: and so consequently, he speaketh as every thing is, so far forth as possibly he can. It is made a note of a righteous man, Psal. 16.2. Pro. 12.22. to speak the truth from the heart: and they that deal truly are God's delight. This is always required in all our doctrines, accusations, defences, testimonies, promises, bargainings, counsels: Prou. 17.7. but especially in judges and Magistrates sitting on judgement seat, because than they stand in God's stead, who is truth itself. To this place belongeth Apology, which is, when a Christian called before a Magistrate, Mat. 10.32. and straightly examined of his religion, confesseth Christ boldly, and denieth not the truth. Contrary to this, is lying, cogging, glozing, smoothing, dissembling: as for example, Gehazi, after he had received money and garments of Naaman the Syrian against Elishas' will, 1. king. 5.25. he went and stood before his master, who said unto him, Whence comest thou, Gehazi? who making it nothing to lie for a vantage, smoothed it over finely, and said, Thy servant 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 useth to answer, truly I have never a penny in all the world, meaning his empty chest, but I will see (saith he) what my friend can do, looking thereby for interest by the money out of his other chest. This vice is very common, and it is a rare thing to find a man that maketh a conscience of a lie. Lying is, when a man speaketh otherwise then the truth is, with a purpose to deceive. Here note that there is great difference between these two speeches, It is an untruth, and, It is a lie. The first may be used when a man speaketh falsehoods. But in using the second, we must be heedy and sparing: for when a man is challenged for a lie, three things are laid to his charge. I. That he speaketh falsely. II. That he is willing to do so. III. That he hath a desire and purpose to deceive. Quest. Whether may not a man lie, if it be for the procuring of some great good to our neighbour, or to the whole country where we are? Ans. No: Reasons are these. I. Lying is forbidden, a jam. 3. 12. Pro. 2. 22. as an abomination to the Lord. II. c Rom. 3. 8. We are not to do any evil that good may come thereof. III. He which lieth, in so doing conformeth himself to the devil, who c joh. 8.44. is a liar and the father thereof. Object. I. Such lying is for our neighbours good and not against charity. Ans. No: for d 1. Cor. 13.6 charity rejoiceth in the truth. Object. II. The holy Scriptures have mentioned the lies of the patriarchs. Ans. We must not live by examples against rules of God's word. Object. III. Rahab and the midwives of Egypt in saving the spies, and in preserving the Israelites infants used lying, and are commended for their facts. Ans. They are commended for their faith, not for their lying. The works which they did, were excellent works of mercy, and therefore to be allowed: and the doers failed only in the manner of performing them. As truth is required in speech, so also reverence to God and man. Reverence to God is, when we so speak of God and use his titles, that we show reverence ourselves, and more reverence in others. Deut. 28.58 If thou wilt not keep (saith the Lord) and do all the words of this law (that are written in this book) and fear the glorious and fearful name, THE LORD THY GOD, than the Lord will make thy plagues wonderful. Here take heed of all manner of blaspheming, which is, when men use such speeches of God, as do either detract any thing from his Majesty, or ascribe any thing to him, not beseeming him: a sin of all other to be detested. Reasons. I. A blasphemer is viler than the rest of the creatures: for they praise God in their kind, and show forth his power, goodness, and wisdom: but he dishonoureth God in his wretched speech. II. He is as the mad dog that flieth in his master's face, who keepeth him and giveth him bread. III. Custom in blasphemies showeth a man to be the child of the devil, and no child of God as yet. A father lying on his death bed, called the three children to him which he kept, and told them that one only of them was his own son, and that the rest were only brought up by him: therefore unto him he gave all his goods: but which of these was his natural son he would not in any wise declare. When he was dead, every one of the three children pleaded that he was the son, and therefore that the goods were his. The matter being brought before a judge could not be ended: but the judge was constrained to take this course: he caused the dead corpses of the father to be set up against a tree, and commanded the three sons to take bows and arrows, and to shoot against their father, and to see who could come nearest the heart. The first and second did shoot at their father and did hi●●e him, the third was angry with both the other through natural affection of a child to a father, and refused to shoot. This done, the judge gave sentence that the two first were no sons, but the third only, and that he should have the goods. The like trial may be used to know who be Gods children. Such persons with whom blaspheming is rife, are very devils incarnate, and the children of the devil, who rend God in pieces, and shoot him through with their darts, as it is said of the Egyptian when he blasphemed, that he smote or pierced through God's Name. Leuit. 21.11 vaykkobh. Magistrates and rulers severally punish such as shall abuse their names, and they do it justly: how much more than should blasphemers of God's name escape without great punishment. Again, here we must be warned to take heed of that customable swearing, and also of perjury. It is a very strange sin: for the periuried person doth not only sin himself, but withal he endeavoureth to entangle God in the same sin with himself. Further, take heed lest thou dost either make or recite the jests which are contrived out of the phrases of Scripture: which are very many and very usually rehearsed in company. The oil wherewith the tabernacle and the ark of the Testament and the Priests were anointed, Ex. 30. 31. was holy: and therefore no man might put it to any other uses, as to anoint his own flesh therewith, or to make the like unto it. a joh. 19.8. Pilate a poor Painym when he heard the name of the Son of God was afraid: and we much more ought to tremble at the word of God, not to make ourselves merry with it. And therefore the scoffing of julian the Apostata is very fearful, who was wont to reach Christians boxes on the ear, and withal, bid them turn the other, and obey their master's commandment, Mat. 5. 39 Whosoever shall smite thee on the right cheek, turn to him the other also. And he denied pay and like reward to his soldiers that were Christians, because he said he would make them fit for the kingdom of heaven, considering that Christ had said, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Here also men must learn to take heed of all manner of charms and enchantments, which commonly are nothing else but words of Scripture or such like, used for the curing of pains and diseases both in men and beasts. As for example, the first words of S. john's Gospel, In the beginning was the Word, and the Word was with God, etc. are used to be written in a paper and hung about men's necks to cure agues. But the truth is, such kind of practices are devilish. Patrons of charms hold that in such words as are either divine or barbarous, is much efficacy. But whence is this efficacy? from God? from men? or from the devil? If it shall be said from God; we must know that the word used in holy manner, is the instrument of God to convey unto us spiritual blessings, as faith, regeneration, repentance: but it doth not serve to bring unto us corporal health. Well then, belike words take virtue from the speaker, and are made powerful by the strength of his imagination. Indeed of this opinion are some Physicians, as Avicenna and Paracelsus, Parac. lib. de Tartaro. who think that fantasy is like to the sun, which worketh on all things to which his beams do come, and the latter that by imagination miracles may be wrought. But this opinion is fond, and the reasons alleged for it are without weight. For imaginations are no things but shadows of things. And as an image of a man in a glass hath no power in it, but only serves to resemble and represent the body of a man: so it is with the fantasy and conceit of the mind, and no otherwise. And if imagination have any force, it is only within the spirits and humours of a man's own body: but to give force to work in the bodies of others it can not; no more than the shadow of one body can ordinarily cure the body of another on which it lighteth. Wherefore words used in the way of bodily cure, be they in themselves never so good, are no better than the devils sacraments: and when they are used of blind people, he it is, that coming under hand, worketh the cure, and by turning himself into an angel of light, deludes them. But it were better for a man to die a thousand times then to use such remedies, which in curing the body, destroy the soul. Lastly, avoid all imprecations and cursings, either against men or other creatures: for God in judgement to punish such cursed speaking, often brings to pass such imprecations: as may appear in the jews, who at the arraignment of Christ, cried, saying, Mat. 27.25. His blood be upon us and upon our children: which imprecation is verified upon them till this day. At Newburge in Germany a certain mother cursed her son, saying, Lonicerus theat. hist. prec. ept. 4. Idem. Get thee away, I would thou mightest never come again alive: the very same day he went into the water and was drowned. Again, a mother brought her child to the University of Wittenberg, by reason he was possessed with an unclean spirit: being demanded how it came to pass, she answered in the hearing of many, that in her anger she said, The devil take thee, and thereupon presently the child was possessed. And in our country men often wish the plague, the pox, the pestilence to their children, their servants, their cattle: and often it falls out accordingly. In the days of king Edward, certain English soldiers (as I am certainly informed by a witness then present) being by a tempest cast upon the sands on the coast of France, gave themselves to prayers, and commended their souls to God, as in so great danger it was meet: but one among the rest, desperately minded went apart and cried out, saying, O gallows claim thy right, gallows claim thy right. Now the said party among the rest (as God would have it) escaped safe to land; and afterward living some space of time in France, returned again to England, where he was hanged for stealing of horses: and thus according to his desire the gallows claimed her right. Reverence to man is in two respects, either because he is created after the image of God, or because he is above us in age, gifts, authority. In the first consideration, men must have care to give such names to children as are proper and fit, usual, and known: the signification whereof may admonish them of the promises of God; of godliness, or of some good duty. And there be four allowed ends of giving names. I. To preserve the memory of some thing by the name given, as Adam, Israel, Isaac. II. To signify some thing to come, as evah, Abraham, john, Peter. III. To preserve the name and memory of parents and kindred, which was used in the birth of john Baptist. This custom may still be retained, if there be any good example in the ancetours that the child may follow. IV. That the life and profession of good men may be revived in the renewing of their names. Here we must take heed, in no wise to give to children, the proper names or titles of God, as jesus, Immanuel, etc. Neither are the professors of the Gospel to be entitled by the names of such as have been famous instruments in the Church, as to be called Calvinists, Lutherans, etc. 1. Cor. 12.13 Now this I say, that every one of you saith, I am Paul's, and I am Apollo's, I am Cephas, and I am Christ's: Is Christ divided? was Paul crucified for you? either were ye baptised in the name of Paul? And it is a bold part of the pestilent generation of Papists, who take to themselves the name of jesuits, Act. 11.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic. Ro. 11.4. whereas the like name of Christian was given to the disciples at Antioch not by the devise of man, but by divine oracle. As the changing off the name given in baptism is not to be allowed: so the varying of it according to the variety of language, (if neither hurt nor fraud to any be intended thereby) is not unlawful. Upon this ground Saul is called Paul: and Christ calls Simon his disciple otherwhiles Cephas, otherwhiles Peter. And very worthy Divines in this age, that their writings might be read of the adversaries, have in like sort without offence varied their names. Melancthon calls himself Dydimus Faventinus, and Melangaeus. Bucer entitles himself Aretius Felinus: and Theodore Beze once writ himself Nathaniel Nezechius. Reverence to man as he is superior, is in using fit titles of reverence. Sara is commended in Scriptures for obeying her husband, and for calling him Syr. But excess must here be avoided, 1. Pet. 3.6. when titles of honour proper to God are given to men, as head of the Catholic church to the Pope, Lady and Queen of heaven to the mother of Christ. This fault Christ reproveth in the young man, saying, Mar. 10.18. Why callest thou me good, there is none good but God. CHAP. VI Of Modesty and of Meekness. Modesty in speech hath divers caveats: first, if a man speak any thing of himself, that is, in his own commendation, let him alter the person and speak of himself as of another: 2. Cor. 12.2. I know a man (saith Paul, speaking of himself) in Christ above fourteen years ago, etc. which was taken up into Paradise, and heard words which can not be spoken. And john saith of himself: joh. 19.26. When jesus saw his mother, and the disciple whom he loved, standing by, etc. Here take heed of boasting, whereby men imitate the devil, who said, Luk. 4.6. All this power will I give thee, and the glory of those kingdoms: for that is delivered unto me, and to whomsoever I will give it. Again, when a man shall have occasion to speak of his own faults and corruptions, let him speak the uttermost against himself, as Paul called himself the first of all sinners. 1. Tim. 1.13, 15. 1. Cor. 25.9. But if he be to mention any thing of himself; that may minister matter of commendation, let his speech rather incline to the defect, then to the excess: as Paul saith, I am least of the Apostles, which am not meet to be called an Apostle, because I persecuted the Church of God. Secondly, in the mentioning of things which move blushing, we are to use as seemly words as may be chosen. Gen. 4.1. Afterward Adam knew Hevah his wife, which conceived and bare Cain. 1. Sam. 24.4. And when he came to the sheepcoates by the way where there was a cave, Saul went into to cover his feet, that is, to do his easement. Meekness also is required in communication, which is, when a man useth courteous and fair speech. Tit. 3.2, ●. Put them in remembrance, etc. that they be courteous, showing all meekness to all men, for we ourselves also were in times past unwise, disobedient, etc. Meekness and gentleness shows itself in Salutations, Answers, and Reproofs. For the first daily experience showeth, that it maketh much for the maintaining of love, to call men by their proper names or surnames. And this was a sign of special favour that God called Moses by his proper name. Yet more convenient it is to salute our betters by names of honour or office. Thus the disciples call our Saviour Christ Rabbi: and it was the usual manner among the jews, to call their betters Adonis, that is, Lord, or Syr. The forms of salutations are to be after the order practised in Scripture. An Angel saluted Gedeon thus: jud. 6.12. Ruth 2.4. mat. 10. 11. 12,13. The Lord be with thee thou valiant man. And Boaz came to Bethlehem, and said to the reapers, The Lord be with you: and they answered, The Lord bless thee. And the Angel saluted Marie, Hail, freely beloved, the Lord is with thee, etc. Christ coming among his disciples, said, Peace be among you: and he taught them coming to any house to say, Peace be to this house. By this it appeareth, that our common forms of salutations are commendable: which are of divers sorts; as when one meets another, God save you: when one goes away, God be with you: in the morning, God give you a good morning: after noon, God give you a good evening: when one is going on his journey, God speed your journey: when one is working, God speed you: in eating, much good do it you: when one hath a new office, God give you joy of your office: when one is sick, God comfort you, etc. And when children salute their fathers and mothers after this manner: I pray you father bless me. I pray you mother bless me: it is a seemly thing. For God hath made parents to be the instruments of blessing to their children, in nurturing them and praying for them: as the fifth commandment saith, Honour thy father and thy mother, that they may prolong thy days. Now they prolong the children's days by praying to God for blessings on them, and by such like duties. It is an use in all places, when a man neeseth to salute him by saying, Christ help you: But there is no cause why the words should then be used more than at another time. The reasons are, I. it is an old custom fetched from the Gentiles before Christ, and hath no ground at all: for they used with the like words to wish men health, Arist. de hist. animal. l. 1. cap. 10. & probl. sect. 33. Plin. l. 28. cap. 2. because they thought sneezing to be a sacred and holy thing: and because some take it to be a sign of unhappy and evil success, which indeed is otherwise. II. If there be any danger in the brain before sneezing, when a man hath sneezed the danger is past, as learned physicians teach: therefore there is no cause of the using such words then, more than at coughing. Against the practice of saluting each other, some things may be objected, 1. joh. epist. 2. vers. 10. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed. Answer. This place doth not forbid common civility and courtesy of man to man: but only familiarity and acquaintance with heretics: yea such acquaintance and familiarity as may seem to give approbation and applause to their bad proceedings. II. Elisha sending Gehazi his servant to lay his staff on the dead child of the Sunamite, bade him if he met any not to salute them, and if they spoke to him not to answer them. 2. King. 4.29. And when our Saviour Christ sent his Disciples to preach in judea, he had them to salute no man by the way. Luk. 10.4 Answ. The intent of these two places is not to forbid men to salute others, but rather to enjoin Gehazi and the Disciples of Christ only to omit for that time the practice of the duties of common courtesy, so far forth as they might hinder or delay the performance of weightier affairs. Our answers must be soft, that anger be neither kindled nor increased. Pro. 15. 23. 1. Sam. 24. 7,8. A soft answer putteth away wrath, but grievous words stir up anger. Nabal by churlish language provoked David to wrath, but Abigail by the contrary appeased him. Gedeon spoke gently to the men of Ephraim, when they were angry against him, and appeased them. For the text saith, judg. 8.3. When he had thus spoken, than their spirits abated towards him. Therefore Solomon saith well, A joy cometh to a man by the answer of his mouth, but how good is a word in due season. Now if any shall rail on us, our duty is, not to rail again. Rom. 12. 14. 1. Pet. 3.4. Bless them that persecute you, bless, I say, and curse not. Be courteous, not rendering evil for evil, neither rebuke for rebuke, but chose bless, knowing that ye be thereunto called, that you should be heirs of blessing. This thing was notably practised by David, Psal. 109.4. For my friendship they were mine adversaries, but I gave myself to prayer. And therefore in this case, either silence is to be used, or at the most, only a just and manifest defence of our innocency to be made. Ezechias commanded the people to be silent, 2. King. 18. 36. and not to say any thing to the speech of Rabsachai now flattering now threatening. When Eli spoke hardly of Anna, and bade her put away her drunkenness, she answered, 1. Sam. 1. 15 Nay, my lord, I am a woman troubled in spirit, I have neither drunk wine nor strong drink, but have powered out my soul before the Lord. Thus joseph clears himself, saying, Gen. 40. 15. I have done nothing wherefore they should put me in the dungeon. And Daniel to Nabuchodonosor: Unto thee, O King, have I done no hurt. And our Saviour Christ when the jews said unto him, Dan. 6.22. joh. 8.48,49 Say we not true, that thou art a Samaritan and hast a devil? answered, I have not a devil, but I honour my father, and ye have dishonoured me. And Paul being to make an Apology for himself, begins thus: Act. 23. 1. Men and brethren, I have in all good conscience served God unto this day. Now when a man hath thus cleared himself, though his own word in his own behalf take no effect, yet let him patiently commit his cause to God, who in time will manifest the truth, and bring it to light: as David did, Psal. 26. judge me, O God, (saith he,) for I have walked in min● innocency. And again, Psal. 37. 32,33. The wicked watcheth the righteous, and seeketh to slay him: but the Lord will not leave him in his hand, nor condemn him when he is judged. Meekness in reproof is, when any shall admonish his brother of any fault for his amendment, with the like moderation that Surgeons use, who being to set the arm or leg that is forth of joint, handle it so tenderly, that the patient shall scant feel when the bone falls in again. This counsel Paul giveth: Gal. 6.1. Brethren, if any man be fallen by occasion into any fault, ye which are spiritual, restore such a one (or set him in joint again,) with the spirit of meekness. This was practised by Abraham towards Lot, when their herdmen were at variance, saying, Gen. 13.8.9. Let there be, I pray thee, no strife between thee & me, neither between mine herdmen and thine: for we are brethren. And this is done four ways. First, when we reprove a man generally, as Nathan did David by a parable. Secondly, 2. Sam. 12. when in the room of a reproof we put an exhortation: in the exhortation insinuating an oblique reproof, as when a man shall swear in his talk, I shall not need always to say, Ye do very ill to swear, and so to dishonour God: but I will lap it up in the form of an exhortation, as pills are leapt in sugar, by saying, Yea and nay, yea and nay shall serve among us. Rebuke not an elder, but exhort him as a father, and young men as brethren, 1. Tim. 5. 1. saith Paul to Timothy. Thirdly, when the reproof is propounded in a man's own person, as though he were faulty which reproveth. Paul practised this: 1. Cor. 4.6. Now these things, brethren (saith he) I have figuratively applied to mine own self and Apollo's for your sakes, that ye might learn by us, that no man presume above that which is written. Fourthly, when the fault is directly reproved, but yet partly with prefaces, that we do it of love, that we wish well to the party, Gal. 6.1. that we speak as considering ourselves, that we also are in danger of the same fault: and partly by framing the reproof out of the word of God, that the party may see himself, rather to be reproved by God, then by us: after this manner the inferior may admonish his superior, especially when there is no other way of redress, and he is to listen, yielding himself tractable. Naaman is advised by his servant, who said, 1. Kin. 5. 13. Father, if the Prophet had commanded thee a great thing, wouldst thou not have done it: how much rather then, when he saith to thee, Wash, & be clean? Then went he down and washed himself seven times in jordan. When any shall in this manner be admonished of a fault, they are to yield themselves tractable and thankful, and heartily glad of so good a friend. Notable is the speech of the Psalmist: Psal. 141.5. Pro. 17. 10. Prou. 27.5. Let the righteous smite me, it is a benefit: and let him reprove me, it is the chief ointment, let it not be wanting to my head. And Solomon saith, A reproof entereth more into him that hath understanding, than an hundred stripes into a fool. And, Open rebuke is better than secret love. CHAP. VII. Of Sobriety, Urbanity, Fidelity, and care of others good name. Sobriety in judgement is, when a man either suspendeth his opinion of his neighbour's sayings or doings, or else speaketh as charitably as he can, by saying as little as may be, if the thing be evil: or by interpreting all in better part, if the speech or action be doubtful. Therefore do thus; despise not thy neighbour, but think thyself as bad a sinner, and that the like defects may befall thee. If thou canst not excuse his doing, excuse his intent, which may be good: or if the deed be evil, think it was done of ignorance: if thou canst no way excuse him, think some great temptation befell him, & that thou shouldst be worse, if the like temptation befell thee: and give God thanks that the like as yet hath not befallen thee. Despise not a man being a sinner, for though he be evil to day, he may turn to morrow. Here is condemned all heady and rash judgement, Mat. 7.1. whereby men make things either worse than they are, or else they take and turn all things to the worse part. Thus the devil dealt with job, saying, job. 1.9. 11. Doth job fear God for nought, etc. but stretch out thine hand now and touch all that he hath, to see if he will not blaspheme thee to thy face. Such was the dealing of Doeg with David, 1. Sam. 22.9 I saw the son of Ishai (saith he) when he came to Abimelech the son of Ahitub, who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliath the Philistim. Here the backebiter concealeth the necessary circumstances, whereby Abimelech might have been excused, as that David asked bread being hungry, and that he told not Abimelech that he was out of Saul's favour: but he turneth all his speech to this end, to bring the priest into suspicion with Saul. Thus the pharisees dealt. Mat. 11.19. john came neither eating nor drinking, and they say, he hath a devil. The son of man came eating and drinking, & they say, Behold a glutton, and a drinker of wine, and a friend of Publicans and sinners. Contrary to this Sobriety is Flattery, whereby for hope either of favour or gain, men, and especially such as are of dignity and place, are soothed up in their sins, and extolled about measure, even to their faces. As when Herod arrayed in royal apparel, and sat on the judgement seat and made an oration, the people gave a shout, saying, Act. 12.22 The voice of God, and not of man. But mark what Solomon saith, Pro. 27. 14. He that praiseth his friend with a loud voice rising early in the morning: it shall be counted to him for a curse. One being asked which was the worst of all beasts, answered, Of wild beasts, the tyrant: of tame beasts the flatterer. And another said, that flatterers were worse than crows: for they eat only dead carrion, these feed on living men. And of all kinds of Flattery, that is the worst when a man shall speak fair to his neighbour's face and praise him; but behind his back speak his pleasure, and even cut his throat. David complaineth of his familiar friend● Psal. 54.11. that the words of his mouth were softer than butter, yet war was in his heart: that his words were more gentle than oil, yet they were sword. The pharisees behind Christ's back took counsel how they might entangle him in talk; but before his face they say, Mat. 24.16. Master, we know that thou art true, and teachest the way of God truly, neither carest thou for any man: for thou considerest not the person of men. Urbanity, is a grace of speech, whereby men in seemly manner use pleasantness in talk for recreation, or for such delight as is joined with profit to themselves and others. The Preacher saith, Eccl. 3.4. Psa. 126.1,2 There is a time to laugh, and a time to weep. When the Lord brought again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with joy. Now this mirth must be joined with the fear of God, otherwise Solomon saith well, I have said to laughter, thou art mad: and of joy, what is that tho● dost? And Christ saith, Eccl. 2.2. Luk. 6.25. Amos 6.6. Woe to you that now laugh, for ye shall weep. Secondly with compassion and sorrow for God's people in affliction and misery. They drink wine in bowls, and anoint themselves with cheiefe ointments, but no man is sorry for the affliction of joseph. Thirdly, it must be sparing and moderate. Paul condemneth such as are lovers of pleasures, more than of God. 2. Tim. 3. Fourthly, it must be void of the practice of sin. Heb. 11. Moses is commended that he refused the pleasures of sin. judg. 14. 12. The usual time of mirth is at meats. And here Sampsons' practice may be followed, who at his marriage feast propounded a riddle or hard question to his friends. And Ambrose thinketh that he did this to stop the mouths of talkers, and to occupy their wits. With all it must be remembered to be a Christian duty, even at the table to maintain talk of religion, Luk. 11. 37. & 14.1. & 22.15. and of duties of godliness, after the practice of our Saviour Christ: though many upon little ground think otherwise. Tertullian recordeth of the Christians of his time, Apol. c. 39 that they used in their love-feasts to talk together, as considering with themselves that they had God himself as an earwitness to them. Chrysostome of this point saith well. Hom. 2. in 2. Thess. 2. cap. I would to God (saith he) that in taverns and feasts, and at baths, men would talk and dispute of hell: for the remembering of hell would hinder a man from falling to hell. And it was the manner of the primitive Church at Dinner and supper to use the reading of the Scriptures. August. epist. 109. When ye come to the table (saith Augustine) hear that which is read according to custom, without any stir or striving: that your mouths may not only receive the meat, but your ears may hunger after the word of God. And this ancient custom is to this day retained in the Colleges of the University of Cambridge. And this holy rejoicing at meats is specially to be used with such as are godly. As Solomon saith, Prou. 23.8. Act. 2.46. that he which eateth at the covetous man's table, shall vomit his morsels, and shall lose his sweet words. The faithful at jerusalem did break bread together, with gladness and singleness of heart. Question. Whether jesting be tolerable in any sort, or not? Answer. That jesting which standeth in quips, taunts, and girds, which serveth only for the offence of some, with the delight of others is not tolerable: because all speech must edify, and minister grace to the hearers: Eph. 4.25. neither doth it agree with Christian gravity and modesty. But two kinds of jesting are tolerable: the one is moderate and sparing mirth, in the use of things indifferent, in season convenient, without the least scandal of any man, and with profit to the hearers. The second is that which the Prophets used, when they jested against wicked persons yet so, as withal they sharply reproved their sins. At noon Eliah mocked them, and said, Cry aloud, for he is a God: 1. Kin. 18.27 2. Kin. 2. 23. Isai. 14. 11. either he talketh or pursueth his enemies, or is in his journey, or it may be he sleepeth and must be awaked. As for laughter, it may be used: otherwise God would never have given that power and faculty unto man: but the use of it must be both moderate and seldom, Luk. 19 joh. 11. Heb. 5.7. as sorrow for our sins is to be plentiful and often. This we may learn in Christ's example, of whom we read that he wept three times, at the destruction of jerusalem, at the raising of Lazarus, and in his agony: but we never read that he laughed. And specially remember the saying of Chrysostome. Si risus in Ecclesia diaboli opus est, that is, to move laughter in the Church, is the work of the devil. Fidelity is constancy in all our lawful sayings and promises. A promise is to be made with this condition (if God will) and then if a man be prevented by death, jam. 1.15. 1. Chr. 13.2. 2. Cor. 1.17. 23. or by any like means, he is not to blamed: otherwise a man's lawful word and promise bindeth him according to the will & pleasure of him to whom it is made. Now if afterward it be hurtful to him that made it, he may crave to be free from his promise: Psal. 5. 4. and liberty being granted, take it. But a promise bound with an oath is to be kept, though private hindrances follow: yet so, as the Magistrate may order the matter, and proceed in equity, that the damage may be the less. The last grace which is to be used in speech, is care of our neighbours good name, Prou. 22. which is far better to him then great riches. Here is condemned the tale bearer, which of an evil mind telleth a thing of an other, to bring him into hatred, or to revenge himself, or to get something, which otherwise he could not obtain. This tale bearing is of divers sorts. One is, when men whisper abroad secretly the fault of another, Rom. 1.30. Gen. 9 whereas they should rather admonish the party, as Cham when he had seen his father's nakedness, ran strait and told his brethren. The second, when they add to or change the thing said or done, as it serveth for their purpose. Some of the witnesses which came against Christ, charged him to say, I will destroy this temple which is made with hands, and in three days build another without hands. Where first they change his meaning; for Christ spoke of the temple of his body. Secondly, they add to the words, For Christ said not, Mat. 26.60. 61. I will destroy this temple: but, destroy ye this temple. Therefore the holy Ghost noteth them with the name of false witness bearers. The third, when men surmisse, and tell that which was never done. When jeremy was going out of jerusalem to the land of Benjamin, and was in the gate of Benjamin, Irijah took him and said, Thou fliest to Chaldeans. Then said jeremy, that is false, I fly not to the Chaldeans, but he would not hear him. jer. 37.13. The fourth is the coloured tale-bearing, when one speaketh evil of another, with fine prefaces & preamples, feigning that he is very sorry that his neighbour hath done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret. Luther writeth of this fault very well. upon Psal. 15. 3. This vice (saith he) whereby we tell abroad the things which we hear of others, and take them in worse part is very rife, and of great force to sow discords: the rather, because it often shows itself under the pretence and name of counsel and good advise. And it is a notable vizard for a talebearer to transform himself into an angel of light, and under zeal for God's glory to backbite and accuse his neighbour of heresy, error, and wicked life. Therefore the Prophet's meaning is, that we should conceal the evils that be in our neighbour, and not speak them to others, though he be an enemy and deserve it at our hands, and only speak of those good things in him which seem to preserve concord: for this we would that men should do unto us. Yea, and let us take heed that we judge not or condemn any man's saying or doing rashly. Confess. li. 9 Augustine saith, that this was the care which his mother had towards her enemies. To do this is a notable point of just dealing, but indeed there is no man utterly without this fault in this life: such is our wretched state in this world. For though some are of this mind, that they desire not to have other men's wants told them, and will not take all in worse part, yet if they be told and taken in worse part of others, they can willingly hear them, jerem. 40. neither will they check the teller, but suffer bad surmises to take place with them. But Gedaliah the son of Ahicham excelled in the contrary virtue, who ●hose rather to hazard his life, then to suspect evil by Ishmael. This tale-bearing is the common table talk in England: and it is wonderful to see, how those who are otherwise godly, are overtaken with it: but men must learn to stand more in awe of God's commandment, and also to consider that the same thing a man speaketh of another, cometh home again by his own door. Such as use tale-bearing and backbiting, are by God's just judgement paid home in the same kind: and hereupon Christ saith, judge not that ye be not judged, for with what judgement ye judge, ye shall be judged. Wherefore when men shall enter any evil communication of others, we are to interrupt it by other talk, as not regarding it. Here remember, that when governors and magistrates shall use hard words, not in the way of defamation, but for the reproving of a vice, it is not to slander: Gal. 3. Math. 3. as, O foolish Galatians: O generation of vipers. And Christ termeth Herod, Fox. CHAP. VIII. Of the bonds of Truth. THus much of grace in speech. Now followeth bonds of truth, whereby the truth of our talk is testified and confirmed. There are three: A simple assertion, an asseveration, an oath. A simple assertion, is either a simple affirmation, as yea, yea: or a simple negation, as nay, nay. And they are to be used only in our familiar and common talk. Math. 5. Let your communication be yea, yea: nay, nay: and whatsoever is more, cometh of evil. If the truth which we affirm or deny be doubtful or contingent, than such clauses as these [It is so, or, it is not so as I think, as I remember, as I take it] are to be added. If one shall say, It is so, and afterwards it prove otherwise, he receiveth discredit, because he spoke an untruth. But if he shall say, I think it is so, though it fall out otherwise, yet he saveth his credit, because he deceiveth not, but only is deceived. An asseveration is a form of speech, whereby one doth vehemently affirm or deny any thing: as when a man shall say, Verily, in truth, in very truth, without all doubt, etc. These and such like are not to be used at every word: but then only when a truth of greater importance is to be confirmed. When the false prophets among the jews and the Priests would not believe that jeremy was sent of God: what saith he? not simply, The Lord hath sent me: but, In truth the Lord hath sent me. Our Saviour Christ, when he used to speak any weighty matter, used to say, Amen, Amen, Verily, verily, which is a plain asseveration: for Amen is more than a simple affirmation, and it is less than an oath, as the very sense of the word doth import: which is no more, but truly, certainly. The third is an oath, which must not be made by any thing in heaven or earth, but only by the Name of God alone. It must be used as the last refuge and remedy of all. For when any truth of great importance is to be confirmed, and all signs, evidences, proofs, witnesses, fail among men on earth: then we may lawfully fetch the Lord as a witness from heaven, who is the knower of all truth. And in this case an oath may be taken; either publicly before a Magistrate, or privately among private persons, if it be done with reverence and consideration, Gen. 31. 53. as it was between jacob and Laban. CHAP. IX. What is to be done when we have spoken. Prou. 17.25. AFter a man hath spoken his mind, very few words more are to be added. He that hath knowledge spareth his words. In many words there can not want iniquity: but he that refraineth his lips is wise. He that speaketh many words, speaketh either false things or superfluous, or both: as when a river overflows, the water gathereth much slime: so many words, many faults. When a vessel being smitten makes a great noise, it is a token that it is empty: and so the sound of many words shows a vain heart. The Gentiles have said; that God gave a man one tongue and two ears, that he might hear more and speak less. Valerius Maximus reporteth of Xenocrates, that being in the company of some that used railing speeches, held his tongue: and being asked why he did so, answered, That it had repent him that he had spoken, but it never repented him that he had held his peace. And the proverb is, He that will speak what he will, shall hear what he would not. Offic. lib. 1. To the framing of our speech Ambrose requireth three things: a yoke, a balance, and a metwand: a yoke, to keep it in stayed gravity: a balance to give it weight of reason: a metwand, to keep it in measure and moderation. This rule must be practised carefully, for the avoiding of chiding, brawling, and contention. Let nothing be done by contention, Phil. 2.3. Let students & scholars learn to practise this: for what shall an other man's opinion hurt thee: though in reasoning he be not of thy mind in every point. Here take heed of the spirit of Contradiction, whereby some by thwarting and contradicting every man, at length prove either obstinate heretics, or lewd Atheists, and make no bones to contradict the holy Ghost, and to call the scriptures in question, and dispute that there is no God. Act. 20.7. Now if a man speak necessary things, though he continue his speech till midnight, as Paul did, it can not be called immoderate or superfluous talk. CHAP. X. Of writing. ALL this which is set down concerning speech, must as well be practised in writing as in speaking. Whereby are condemned ballads, books of love, all idle discourses and histories, being nothing else but enticements and baits unto manifold sins, fitter for Sodom and Gomorrah, then for God's Church. And it must be followed as well in speaking of latin or any other tongue, as English, which students have not marked; for whereas they will not swear in English, yet in Latin they make no bones of it, saying, Mehercuse, mediùs, fidiùs, aedipol, per deos immortales. And whereas they hold but one God in judgement, yet in their Latin exercises they speak of jupiter and of the immortal Gods● after the manner of the heathen. What a shame is this, that a Christian, and that in Christian schools, should either be ashamed or not use to speak as a Christian, but as Atheists do? If thou have many tongues and knowest not how to use them well: he which hath but his mother tongue, ordering it aright, is a better linguist than thou. CHAP. XI. Of silence. WIse and godly silence is as excellent a virtue as holy speech: for he knoweth not how to speak which knoweth not how to hold his tongue. The rule of our silence must be the law of God. By means of which, wise consideration must be had, whether the thing which we have in mind be for God's glory, and our neighbours good: which done, we are answerably to speak or to be silent. Here must be considered the things of which silence must be used, and the persons before whom. The things are many. First, if any truth be to the hindrance of God's glory, or of the good of our neighbour, it must be concealed. The concealing of the truth is either in whole or in part. In whole, when the speaking of the least word is hurtful: Aug. lib. ad Conser. As for example, the father and the son are both sick at once: the son dieth first, the father asketh whether his son be dead or not: if it be said no, an untruth is told: if yea, than the father's grief is increased, and his death hastened: therefore silence is the best. In days of persecution holy Martyrs have chosen rather to suffer death then to reveal their brethren, that have been of their private assemblies with them. The concealing of a thing in part is, when a man speaketh a little of the truth, and concealeth the rest. Which is warranted in all good and lawful proceedings, which manifestly tend to the glory of god. When Samuel is sent to anoint David, he answereth the Lord and saith, 1. Sam. 16. 1,2,3. How can I go? for if Saul hear of it he will kill me. Then the Lord answered, Take an heifer with thee & say, I am come to do sacrifice to the Lord: and call for Ishai to sacrifice, and I will show thee what thou shalt do, and thou shalt anoint unto me him whom I shall name un-thee. When jeremy had showed king Zedekiah how he might escape death, than the king said unto him, jere. 38. 24, 25,26. Let no man know of these words, etc. but if the princes understand that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us what the king hath said unto thee, etc. then shalt thou say unto them, I humbly besought the king that he would not cause me to return to jehonathans' house to die there. And afterward he so answered, and the matter was not perceived. The like practised by Paul, Acts 23.6. Secondly thou art to conceal thine own secrets. Samson revealing his own secret, judg. 14. overthrew himself. If thou desire ease by revealing, them tell them but to few, and to such as are faithful. That which thou wouldst not have known, tell no man: for how shall another keep thy counsel, when thou canst not do it. Keep thy friends secret likewise, if it be not hurtful; and let ministers conceal the sins & wants that trouble the conscience of such as are dying. Let magistrates conceal things done in the Senate, especially concerning war, lest they be revealed to the enemy. If God bring any strange thing to pass, speak not boldly of it, but rather in silence wonder. job at the consideration of God's majesty in his works, saith, job. 36. 37. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Nadab and Abihu for offering incense with strange fire, before the Lord, were both destroyed with fire, which being done, Moses told Aaron that god would be sanctified in them that come near him, & be glorified before all the people: Leut. 10. 3. and then the text saith, but Aaron held his peace. When Peter had taught the Gentiles, and after returned to Jerusalem, they of the circumcision contended with him: he than rendereth a reason of his fact, which being made, they were silent. For so the text is, When they heard these things, they held their peace, and glorified God. Act. 11.18 When Gods judgements befall men among us, if we speak any thing we must judge charitably. Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in the day of trouble. Psal. 41.1. Thirdly, the infirmities and sins of our neighbour are always to be concealed, unless it be in the case before named, that we find ourselves called of God to speak. Prou. 17.4. He that covereth a transgression seeketh love. If god in mercy cover his sins, why shouldst thou reveal them? Solomon saith, It is the glory of a man to pass by an infirmity. Prou. 19.11. Fourthly, all unseemly matters, all things unknown, things which concern us not, things above our reach are in silence to be buried. The persons before whom silence must be used, are these. I. Malicious enemies of religion: Mat. 7.6. Mat. 27.14. Give not that which is holy unto dogs: neither cast your pearls before swine. This was among the rest one cause of the silence of Christ before Caiphas and Pilate. II. Before Magistrates in their open courts: where such as come before them are not to speak till they be bidden. Then Paul after that the governor had beckoned unto him that he should speak, answered. Act. 24. 10. III. In the presence of our elders and betters, who must have leave and liberty to speak first, and must of others be heard with silence. Eccl. 32.8. job. 32.6. Eccl. 7.5.11. The practice of this was in Elihu to Eliphaz and Bildad. A company of men (as some say) is like to the Alphabet, in which are vowels, half vowels, & mutes; vowels are old men, learned, wise, expert: half vowels, are young men and women, who are then only to speak when they are asked: mutes, are the same parties, who being not occasioned, are in silence to hear their betters. Tit. 2.9. And here all servants and children must remember when they are justly reproved, to be silent and not to answer any thing again. IV. Fools and prattlers are not to be answered, unless it be to let them see their folly. CHAP. XII. An exhortation to keep the tongue. THus have I in part set down how the tongue is to be governed: and I heartily desire, that all Christians would put these rules in practice. Reasons. I. If any man seem to be religious, and restrain not his tongue, he deceiveth himself, and his religion is in vain. jam. 1.26. II. The man of an evil tongue, is a beast in the form of a man; for his tongue is the tongue of a serpent, under which lieth nothing but venom and poison: Psal. 140.3. nay he is worse than a serpent: for it cannot hurt, unless it be present to see a man, or to bite him or to strike him with his tail: but he which hath not the rule of his tongue, hurteth men as well absent as present, neither sea nor land, nor any thing can hinder him. And again, his throat is like a grave that hath a vent in some part, and therefore sendeth forth nothing but stink and corruption. III. As the holy men of God when they preached, Isa. 6.6. Mat. 3.11. had their tongues, as it were, touched with a coal from the altar of God: and as godly men when they speak graciously, have their tongues inflamed with the fire of God's spirit: so chose, when thou speakest evil, thy tongue is kindled by the fire of hell: jam. 3.6. and Satan comes from thence with a coal to touch thy lips, and to set them on fire to all manner of mischief. Chrysostome saith, Chrys. hom. 79. in Mat. that when men speak good things, their tongue is the tongue of Christ: but all manner of ungodly and cursed speaking is the devils language. IV. The moderating of the tongue is a matter of great difficulty. S. james saith, jam. 3. 7, 8. Hist. Tripar. l. 8. c. 1. The whole nature of beasts & of birds, and of creeping things, etc. but the tongue can no man tame: it is an unruly evil. Pambus, one without learning came to a certain man to be taught a Psalm: who when he had hard the first verse of the 38. psalm, I said, that I will keep my ways that I offend not in my tongue, would not suffer the next verse to be read, saying, this verse is enough, if I could practise it. And when his teacher blamed him, because he saw him not in six months after, he answered that he had not yet done the verse. And one that knew him many years after, asked him whether he had yet learned the verse. I am forty years old (saith he) & have not yet learned to fulfil it. Now then, the harder it is to rule the tongue, the more care is to be had therein. V. The strange judgements of God for the abuse of the tongue, God's judgement for the abuse of the tongue. Euseb. l. 6. c. 8. especially in blasphemies & perjuries are many & fearful. Three men conspired together against Narcissus' Bishop of jerusalem, a man that led a godly and blameless life, and they charged him with a most heinous crime: all three confirm their accusation by oath. The first wisheth, if it were not so, that he were burnt. The second, that he might die of the jaundice. The third, that he might lose his eyes. Afterward in process of time, the first had his house set on fire in the night: and he with all his family was burnt. The second had the jaundice from the head to the sole of the foot, and died thereof. The third seeing what was befallen these twain, repent, and confessed the conspiracy against Narcissus, and yet for all that he lost his eyes. Again, in the days of Q. Marry, Fox Act. Mon. as james Abbes was led by the Sheriff to execution, diverse poor people stood in the way and asked their alms: he then not having any money to give them, did put off all his apparel save his shirt, and gave it unto them, to some one thing, to some another: in the giving whereof he exhorted them to be strong in the Lord, and to stand steadfast in the truth of the gospel. While he was was thus instructing the people, a servant of the sheriffs going by, cried out aloud, and blasphemously said: Believe him not good people, he is an heretic, and a mad man out of his wit: believe him not, for it is heresy that he saith. And as the other continued in his godly admonitions, so did this wicked wretch blow forth his blasphemous exclamations, until they came unto the stake where he should suffer. But immediately after this martyr was bound to the stake and fire put to him, such was the fearful stroke of God's justice upon this blasphemous railer, that he was there presently in the sight of all the people stricken with a frenzy, wherewith he had before railingly charged that good martyr of God: who in his furious rage & madness, casting off his shoes and the rest of his clothes, cried out unto the people, & said, thus did james Abs the true servant of God, who is saved, but I am damned: and thus ran he about the town of Bury, still crying, that james Abbes was a good man and saved, but I am damned. Again, A●t. Mon. Fox. children sitting in company together, fell into communication of God, and to reason what God was. And some said one thing, some another: among the rest, one said, He is a good old father: to which an other, named Dennis Benfield, replied with a most outrageous blasphemy: What, he (said she) is an old doting fool. But shortly after this young girl was so stricken, that all the one side of her was black, and she became speechless, and died. Idem. Again, one Leaver a ploug-man, railing, said that he saw the evil favoured knave Latimer when he was burned: and also in despite, said, that he had teeth like an horse. At which time and hour, as near as could be gathered, the son of the said Leaver most wickedly hanged himself. Idem. Again, in the time of K. Edward, a young gentleman of Cornwall being in company with other more gentlemen together with their servants, being about the number of twenty horsemen, among whom this lusty younger entered into talk, and began withal to swear, and use ribald speech, being gently reproved, the young gentleman took snuff, and said to the reproover, Why takest thou thought for me? take thought for thy winding sheet: well, quoth the other, amend, for death giveth no warning: for assoon cometh a lambs skin to the market, as on old sheeps skin. God's wounds (said he) care not thou for me: raging still in this manner worse and worse in words, till at length passing on their journey, they came riding over a great bridge, standing over a piece of an arm of the sea, upon which bridge this gentleman-swearer spurred his horse in such sort, as he sprang clean over with the man on his back, who as he was going, cried, saying, Horse and man and all to the devil. ●eter Stubbes book printed 158●. Again, there was a serving man in Lincolnshire, who had still in his mouth an use to swear Gods precious blood, and that for very trifles: being often warned by his friends to leave the taking of the Lords blood in vain, did notwithstanding still persist in his wickedness, until at the last it pleased God to acite him first with sickness, and then with death: during which time of the Lords visitation, no persuasion could move him to repent his foresaid blaspheming, but hearing the bell to toll, did most hardly in the very anguish of his death, start up in his bed, and swore by God's blood this bell tolled for me. Whereupon immediately the blood abundantly from all the joints of his body, as it were in streams, did issue out most fearfully from mouth, nose, wrists, knees, heels, & toes, with all other joints, not one left free, & so died. These and such like judgements must be as warnings from heaven to admonish us, and to make us afraid of the abuse of the Tongue: especially when it tendeth to the dishonour of God. And we are to imitate the example of Policarpe the Martyr, who when he was bidden to take his oath, & curse Christ, answered, Fourscore and six years have I been his servant, yet in all this time hath he not so much as once hurt me: how then may I speak evil of my King and Sovereign Lord, which ●●th thus preserved me? VI Lastly, God hath honoured thy tongue with the gift of speech and utterance: and the great excellency of this gift thou shouldest perceive, if thou werest stricken dumb for a time. Therefore let thy tongue be applied to the honouring of God, and to the good of thy neighbour. FINIS. TWO TREATISES: I. Of the nature and practice of Repentance. II. Of the combat of the flesh and spirit. A second Edition corrected. Printed by john Legate, Printer to the University of Cambridge. 1600. To the Reader whosoever. GOd hath bestowed on us great prosperity and peace, with plenty of all temporal blessings that heart can wish for many years in this land. Prosperity abused hath been the occasion of many grievous sins against the first and second table: specially of Atheism, neglect of God's worship, contempt of the word, profanation of the Sabbath, abuse of the sacraments, etc. These and such like sins have long called down for judgements from heaven upon us: and the rather, because the preaching of the word hath little prevailed to bring us to any amendment of life. Whereupon God hath now begun to cause his judgement to seize upon us, specially by plague and pestilence: and that even in the very principal part of this land: whereby he himself doth (as job saith) round us in the ear, job 36.17. and preach repentance to us. Wherefore it stands us now in hand if ever, to look about us: and if we have not repent to begin to repent: if we have in former time repent, to do it more earnestly. If so be that we shall harden our hearts both against his word and judgements, and put far from us the evil day: undoubtedly we must needs look for judgements far more terrible than ever we felt as yet; if not eternal destruction. Let us be advised by the old world, who made light of Noah's warning, and were drowned in the flood: by Lot's sons in law, who took their father's counsel for mockage, and were burnt with fire and brimstone from heaven: by the foolish virgins, who were sleeping when they should have been furnishing their lamps, and were shut from the marriage of the lamb. And to direct thee somewhat in the practice of repentance, I have penned this small treatise: use it for thy benefit, and see thou be a doer of it: unless thou wilt be a wilful murderer, and shed the blood of thine own soul. And whereas there have been published heretofore in English two sermons of Repentance, one by M. Bradford Martyr, the other by M. Arthur Dent: sermons indeed which have done much good: my meaning is not to add thereunto, or to teach any other doctrine, but only to renew and revive the memory of that which they have taught. Neither let it trouble thee that the principal Divines of this age, whom in this treatise I follow, may seem to be at diffeeence in treating of repentance. For some make it a fruit of faith containing two parts, Mortification and Vivification: a Melanct. locis come. some make faith a part of it, by dividing it into contrition, faith, new obedience: b Calv. Inst. lib. 3. cap. 3. par. 9 some make it all one with regeneration. The difference is not in the substance of doctrine, but in the logical manner of handling it. And the difference of handling ariseth of the divers acception of repentance. It is taken two ways, generally and particularly. Generally for the whole conversion of a sinner, and so it may contain contrition, faith, new obedience under it, and be confounded with regeneration. It is taken particularly for the renovation of the life and behaviour: and so it is a fruit of faith. And this only sense do I follow in this treatise. I have added hereto a few lines of the combat between the flesh and the spirit: because repentance and this combat are joined together, and the one is not practised without the other, as appears by resolving Psalm 51. Spirit. Have mercy on me, O God, according to thy loving kindness. vers. 1. Flesh. Yea, but this thine adultery comprehends infinite sins: therefore look for no pardon. Spirit. According to the multitude of thy compassions put away mine iniquities. Flesh. This sin hath taken such deep place in thee, that it will be hardly pardoned. Spirit. Wash me thoroughly from mine iniquity, vers. 2. and cleanse me from my sin. Flesh. Thy special trespass is against man. Spirit. Against thee, vers. 4. against thee, only have I sinned. Flesh. Except this one sin thy life is unblamable. Spirit. Behold I was borne in iniquity, etc. vers. 5. Yea, the best man that is, in the practice of godliness, often appears to be unlike himself: and the cause is this spiritual combat. The flesh otherwhiles makes him wail and mourn and go drooping: presently after the spirit puts into him (as we say) the heart of gross, and makes him triumph against the flesh, the devil, the world. Moses was courageous at the red sea, Exo. 14.13. N●m. 2●. 11,12. job. 1.21. and ●. 1. Psal. 6. 1. & but he failed at the waters of strife. job first praiseth God, and afterward blasphemeth. David is often fainting in misery, yet by and by revived. Wherefore there is good cause why the consideration of repentance and the combat should go together: that no man, after he hath begun to repent, might dream of ease to his flesh: as though we should go to heaven in beds of down: but rather that we might be resolved, that when we begin to do any thing pleasing unto God, than we must look for nothing but continual molestation from our vile and wicked natures. Written Anno 1593. the 17. of November, which is the Coronation day of 〈◊〉 dread Sovereign Queen ELIZABETH: whose reign God long 〈◊〉. William Perkins. CHAP. I. What Repentance is. REpentance is a work of grace, arising of a godly sorrow: whereby a man turns from all his sins unto God, and brings forth fruits worthy amendment of life. I call Repentance a work: because it seems not to be a quality, or virtue, or habit: but an action of a repentant sinner. Which appears by the sermons of the Prophets and Apostles, which run in this tenor, Repent, turn to God, amend your lives, etc. Whereby they intimate, that Repentance is a work to be done. Again, Repentance is not every kind of work, but a work of grace; because it can not be practised of any, but of such as be in the estate of grace. Reasons are these. I. No man can repent, unless he first hate sin, and love righteousness; and none can hate sin, unless he be sanctified; and he that is sanctified is justified: and he that is justified must needs have that faith which unites him to Christ, and makes him bone of his bone, and flesh of his flesh. Wherefore he that reputes is justified and sanctified, and made a member of Christ by faith. II. He that turns to God, must first of all be turned of God: and after that we are turned, than we repent. jer. 31.19. Surely after I was converted I repent: and after that I was instructed I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Some may object, that repentance goes before all grace, because it is first preached. The first sermon that ever was made, was of repentance, preached by God himself in Paradise to our first parents. And ever since the sermons of all the Prophets and Apostles, and of all faithful ministers have had repentance for their beginning and scope. The answer hereto may be this: If we respect the order of nature, there be other graces of God which go before repentance: because a man's conscience must in some sort be settled touching his reconciliation with God in Christ, before he can begin to repent. Wherefore justification and sanctification in order of nature go before repentance. But if we respect time, grace and repentance are both together. So soon as there is fire, so soon it is hot: and so soon as a man is regenerate, so soon he reputes. If we respect the outward manifestation of these twain, repentance goes before all other graces: because it first of all appears outwardly. Regeneration is like the sap of the tree that lies hid within the bark: repentance is like the bud that speedily shows itself, before either blossom, leaf, or fruit appear: yea, all other graces of the heart which are needful to salvation, are made manifest by repentance. And for this cause Repentance (as I take it) is first preached. I add further, that repentance riseth of a godly sorrow in the heart, as Paul teacheth. 2. Cor. 7.10. Godly sorrow causeth repentance unto salvation never to be repent of. It is called a godly sorrow, or a sorrow according to God, that it may be distinguished from worldly sorrow: which is a grief arising of the apprehension of the wrath of God and other miseries; as fear of men, loss of good name, calamities in goods and other things, which in this life follow as punishments of sin: whereas the godly sorrow causeth grief for sin, because it is sin. And it makes any man, in whom it is, to be of this disposition & mind, that if there were no conscience to accuse, no devil to terrify, no judge to arraign & condemn, no hell to torment, yet he would be humbled & brought on his knees for his sins, because he hath offended a loving, merciful, and long suffering God. Further I say, that repentance stands in turning again to God. Man at the first was made a goodly creature in the image of God, having fellowship with him, whereby he dwelled in God, and God in him. By sin there is a partition made between God and man: Isa. 59.2. Eph. 4.18. who is alienated and estranged from God, and is become the child of wrath, a firebrand of hell, the prodigal child going from his father into a far country, the straying, nay the lost sheep. Now when men have grace to repent, than they begin to renew this fellowship, and turn again to God. And the very essence or nature of repentance consists in this turning. Which Paul doth seem to intimate, when he saith, Act. 16.20. That he showed both to jew and Gentile, that they should repent and turn to God, and do works worthy amendment of life. In which words he sets down unto us a full description of repentance. Again I say, that repentance is a turning from sin, because it doth not abolish or change the substance of body or soul, or any of the faculties thereof either in whole or part: but only rectify and amend them by removing the corruption. It turns the sadness of melancholy to godly sorrow, choler to good zeal, softness of nature to meekness of spirit, madness and lightness to Christian mirth: it reforms every man according to his natural constitution, not abolishing it, but redressing the fault of it. Further I put down, that repentance is a turning from all sin to God, that I may exclude many false turnings. The first, when a man turns from God to sin: as when one of a Protestant becomes a Papist, an Arrian a ●●milist. The second, when a man turns from one sin to an other. As when the riotous person leaves his prodigality, and gives himself to the practice of covetousness: this can be no repentance: because it is a going from one extreme to an other, whereas repentance is to leave the extremes & keep the mean. The third is, not when a man turns from sin, but sin turns from him and leaves him. As when the drunkard leaves drunkenness, because his stomach is decayed: the fornicator his uncleanness, because the strength of nature fails him: the quarreler his fight, because he is maimed on leg or arm. The last is, when men turn from many sins, but will not turn from all. As Herod did many things at the advertisement of john Baptist, but could not be brought to leave incest, in having his brother Philip's wife; This repentance is nothing. For as he which is truly regenerate, is wholly in body, soul, and spirit regenerate: so he which truly reputes, turns from all sin, and turns wholly to God. Neither is this to trouble any, that they can not know all their sins: for sound repentance for one special sin, brings with it repentance of all sin. And as God requires particular repentance for known sins, so he accepts a general repentance for such as be unknown. To proceed further, the conversion of a sinner in repentance, hath three parts. The first, a purpose and resolution in the mind: the second, an inclination in the will and affections: the third, an endeavour in life and conversation, to abandon and leave all his former sins, and to employ himself in obedience to God's commandments. Lastly, this repentance must bring forth fruits worthy amendment of life: because it cannot be known to be sincere, unless it bring forth fruit. Repentant sinners are trees of righteousness of Gods own planting: Isa. 61.3. and they grow by the waters that flow out of the sanctuary, and therefore they must bear fruit that may serve for meat, & leaf for medicine: Eze. 47.12. Math. 3.10. otherwise the axe of God's judgement is laid to their roots to stock them up. CHAP. II. Of the causes of Repentance. THe principal cause of Repentance is the Spirit of God, as Paul saith, Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance. 2. Tim. 2. 25 jer. 31.18. And jeremy, Convert thou me, and I shall be converted. The instrument of the holy Ghost in working repentance, is the ministry of the Gospel only, and not the law. Reason's hereof are these. I. Faith is engendered by the preaching not of the Law, but of the Gospel, as Paul saith, The Gospel is the power of God to salvation to all that believe from faith to faith: Rom. 1.18. therefore repentance which follows faith as a fruit thereof, must needs come by the preaching of the Gospel only. II. The Law is the ministery of death and damnation: ●. Cor. 3.7. because it shows a man his wretched estate; but shows him no remedy: therefore it can not be an instrumental cause of that repentance which is effectual to salvation. III. The doctrine of repentance is a part of the Gospel: Luk. 9.6. cum Mat. 6. 12. Luk. 24.4.7. which appears in this, that the preaching of repentance, and the preaching of the Gospel are put one for an other. And our Saviour Christ divides the Gospel into two parts: the preaching of repentance, and remission of sins in his name. IV. That part of the word which works repentance, must reveal the nature of it, and set out the promise of life which belongs unto it. But the Law neither reveals faith nor repentance: this is a proper work of the Gospel. If it be said, that the Law is a schoolmaster to bring us to Christ, the answer is, it brings men to Christ not by teaching the way, or by alluring them; Vrgendo non alliciendo. but by forcing and urging them. Neither do we abolish the law, in ascribing the work of repentance to the Gospel only: for though it be no cause, yet is it an occasion of true repentance. Because it represents unto the eye of the soul our damnable estate, & smites the conscience with doleful terrors and fears, which though they be no tokens of grace (for they are in their own nature the very gates and the downfall to the pit of hell) yet they are certain occasions of receiving grace. The physician is otherwhiles constrained to recover the health of his patient by casting him into some fits of an ague: so man, because he is deadly sick of the disease of sin, must be cast into some fits of Legal terrors by the ministery of the law, that he may recover his former estate, & come to life everlasting. Repentance also is furthered by calamities, which in this case often come in the room & stead of the law. Joseph's brethren, when they were in distress in Egypt, said one to another, Gen. 42.21. We have verily sinned against our brother, in that we saw the anguish of his soul when he besought us, and we would not hear him: therefore is this trouble come upon us. And the Lord saith in Oseah, Ose. 5.15. I will go & return to my place, till they acknowledge their fault and seek me; in their affliction will they seek me diligently. And the Israelites say, Lam. 3. 20. 2. Chr. 33. 12. Psal. 119.71. My soul had them (many afflictions) in remembrance, and is humbled in me. Example of Manasses. And when he was in tribulation, he prayed to the Lord his God, and humbled himself greatly. And David saith, It is good for me that I have been afflicted, that I might learn thy statutes. CHAP. III. How Repentance is wrought. REpentance is wrought in the heart by certain steps and degrees. First of all a man must have knowledge of four things, namely of the law of god, of sin against the law, of the guilt of sin, and of the judgement of God ●gainst sin, which is the eternal wrath of God. Then in the second place must follow the Application of the former knowledge to a man's own person, by the work of the conscience assisted by the holy Ghost, which for that cause is called the spirit of bondage: Rom. 8.15. and this application is made in a form of reasoning, called a practical syllogism, on this manner: The breaker of the law is guilty of eternal death, saith the mind: But I am a breaker of the law of God, saith the conscience, as a witness and an accuser: Therefore I am guilty of eternal death, saith the same conscience, as a judge. Thirdly from this application thus made ariseth fear and sorrow in respect of God's judgements against sin, Act. 2. 3●. commonly called the sting of the conscience, or penitence, and the compunction of heart. Now this compunction, unless it be delayed by the comforts of the Gospel, brings men to desperation, and to eternal damnation. Therefore he that will repent to life everlasting must go four steps further. First he must have knowledge of the gospel, and enter into a serious consideration of the mercy of God therein revealed. Then must follow the application of the former knowledge by the conscience, renewed and assisted by the spirit of adoption, on this manner: He that is guilty of eternal death, if he deny himself, and put his affiance on the death of Christ, shall have righteousness and life eternal, saith the mind enlightened by the knowledge of the Gospel: But I being guilty of eternal death, deny myself, and put all my affiance in the death of Christ, saith the conscience renewed by the spirit of adoption: Therefore I shall have righteousness and life everlasting by Christ. Thirdly after this application there follows joy and sorrow: joy, because a man's sins are pardoned in Christ: sorrow, because a man by his sins hath displeased him which hath been so loving and merciful a God unto him. Lastly, after this godly sorrow ●ollowes Repentance, called a Transmentatation or turning of the mind, whereby a man determines and resolves with himself to sin no more as he hath done, but to live in newness of life. CHAP. IV. Of the parts of Repentance. REpentance hath two parts: Mortification, and Rising to newness of life. Mortification is the first part of repentance, which concerns turning from sin. Men turn from sin, when they do not only abstain from actual sin, but also use all means whereby they may both weaken and suppress the corruption of nature. chirurgeons when they must cut off any part of the body, use to lay plasters to it, to mortify it; that being without sense and feeling, it may be cut off with less pain. In the same manner, we are to use all helps & remedies prescribed in the word, which serve to weaken or kill sin, that in death it may be abolished. And it must not seem strange, that I say we must use means to mortify our own sins. Acti agimus For, howsoever by nature we can not do anything acceptable to God, yet being quickened and moved by the holy Ghost, we stir and move ourselves to do that which is truly good. And therefore repentant sinners have grace in them, whereby they mortify their own sins. Paul saith. I beat down my body, and bring it in subjection. And, they which are Christ's have crucified the flesh with the affections and lusts thereof. 2. Cor. 9.27. Gal. 5.24. Col. 3.5. 2. Tim. 2.21. 1. joh. 3.3. cap. 5.18. And, Mortify therefore your earthly members, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness. And, If any man purge himself from these, he shall be a vessel unto honour. And S. john saith, Every one which hath this hope in him, purgeth himself, even as he is pure. And, he which is begotten of God preserveth himself, and the wicked one toucheth him not. Mortification hath three parts. A purpose in mind, an inclination in will, and an endeavour in life and conversation to leave all sin. Rising to newness of life, is the second part of repentance concerning sincere obedience to God. And it hath also three parts. The two first are a resolution in the mind, and an inclination or lust in the will to obey God in all things. Barnabas exhorts them of Antiochia, Act. 11. 23 that with purpose of heart they would clean unto the Lord. Examples of both these are many in Scriptures. Of joshua, josh. 24. 15. If it seem enil unto you to serve the Lord, choose you thi● day whom you will serve, whether the gods which your fathers served, or the gods of the Amorites, etc. but I & my household will serve the Lord. Of David, Psal. 119.57 vers. 106. Psal. 27.8. Ps. 119.112. O Lord, thou art my portion, I have determined to keep thy commandments. And, I have sworn, and will perform it, that I will keep thy righteous judgements. And, When thou saidst, seek my face, mine heart answered unto thee, O Lord, I will seek thy face. And, I have applied mine heart to fulfil thy statutes always even to the end. The third part, is an endeavour in life and conversation to obey God. Example of Paul. Act. 24. 16. Psal. 119. 6. vers. 30. 31. 35. And herein I take pains to have always a clear conscience towards God and towards men. Of David, I hau● respect to all thy commandments. And, I have chosen the way of truth, and thy judgements have I laid before me. And, I have cleaved to thy testimonies. And, direct me in the path of thy commandments: for therein is my delight. No man must here think, that a repentant sinner fullfils the law in his obedience: for their best works are faulty before God. And whereas the faithful in scriptures are said to be perfect: we must know that there be two degrees of perfection: perfection in substance, and perfection in the highest degree. Perfection is substance is, when a man doth sincerely endeavour to perform perfect obedience to God, not in some but in all his commandments. And this is the only perfection that any man can have in this life. A Christian man's perfection is to bewail his imperfection: his obedience more consists in the good will, then in the work, and is more to be measured by the affection, then by the effect. CHAP. V. Of the degrees of Repentance. REpentance hath two degrees. It is either ordinary, or extraordinary. Ordinary repentance is that which every christian is to perform every day: for as men fall daily either more or less; so the graces of God are proportionally weakened day by day. Wherefore the continual reparation thereof must be made by a daily renewing of repentance. A christian man is the temple and house of God's spirit: he must therefore once a day sweep it, that it may be fit to entertain so worthy a guest. Extraordinary repentance is the same in nature with the former: it differs only from it in degree and measure of grace. And this is to be put in practice, when men fall into any enormous, capital, or grievous offences: whereby they do very grievously wound their own consciences, and give great offence to the Church. Of this sort was the repentance of Peter, when he went forth and wept bitterly: & David's repentance, after he had committed adultery and murdered Vriah. CHAP. VI Of the persons which must repent. MEn be of two sorts: the natural man, and the regenerate. Repentance is needful for both. For the natural man, that he may be brought from his sins, and the image of God renewed in him. Some may say, that many natural men live civilly, abstaining from all outrageous behaviour, and therefore need no repentance. I grant indeed they do so: yet repentance must go withal. For civil life without grace in Christ, is nothing else in God's sight, but a beautiful abomination. The pharisees were civil, yet Christ saith of them, Except your righteousness exceed the righteousness of the Scribes and pharisees, ye shall not see the kingdom of heaven. Repentance is also required in the regenerate: because they have may unknown and hidden corruptions in them, which must be mortified: and otherwhiles they fall grievously: and therefore that they may rise again, they must be daily practised in the spiritual exercises of repentance. CHAP. VII. Of the practice of Repentance. IN the practice of Repentance four special duties are required. The first is a diligent and serious examination of the conscience by the laws and commandments of God, for all manner of sins both original and actual. Example of the children of Israel. Lam. 3. 39 40. Psa. 119. 59 Wherefore is the living man sorrowful? man suffereth for his sin: let us search and try our ways, and turn again to the Lord. Of David, I considered my ways, and turned my feet to thy testimonies. Touching Original sin, this must be well remembered, that one man hath not one part only of original sin, and another man another: one man this corruption, another that: but every man as he received from Adam the whole nature of man: so also he received original sin wholly. And therefore every man, (not one accepted, saving Christ who was extraordinarily sanctified by the holy Ghost in the womb of the Virgin) hath in him from his parents the corruption and seed of all sin, which is a natural disposition and proneness to commit any sin whatsoever. Take a view and consider all the horrible sins that be practised in any part of the world, either against the first or second table: whatsoever they are, the spawn and seed of them all is even in that man that is thought to be best disposed by nature. Some may say, that experience shows the contrary; because among men that want all manner of religion some are more civil and orderly; some again more lewdly disposed. I answer, that this comes to pass, not because some men are by nature less wicked than others: but because God by his providence doth limit and restrain men's corruption more or less, which he doth for the good of mankind. For if men might be wholly left to themselves, corruption would so exceedingly break out into all manner of sins, that there should be no living in the world. In examination of actual sins, three rules must be followed. The first, that we must search out not only our gross sins, but even the very thoughts of our hearts. For repentance is not only a change of the speech, apparel, and outward behaviour, but also of the inward and secret thoughts of the heart. Therefore the prophet joel bids the jews rend their hearts and not their garments: joel 2. 13. and Paul tells the Ephesians, that they must be renewed in the spirit of their minds: Eph. 4.23. Act. 8.22. and Peter bids Simon Magus to repent and pray God that the thought of his heart may be forgiven him. The second, that the very circumstances of sins done must be considered: as the time when, the place where, and the manner how; as namely, whether they were done of ignorance, or knowledge, of weakness, or presumption, or obstinate malice. Thirdly in examination it is very meet and convenient, that we pass through all the commandments of the moral law, laying them as most absolute rules to our hearts and lives: and by this means we shall be able to make large bills and Catalogues of all our sins, even from the very cradle to any part of our age following, as the servants of God have always done. job. 9.2. Psal. 19.12. Thus it will come to pass, that we shall plainly see our wretched estate, and acknowledge that our sins be in number as the hairs of our head, & as the sands by the sea shore. A DIRECTION FOR EXAMINATION of the conscience. I. COM. Thou shalt have none other Gods, etc. He breaks this commandment, TThat knows not the true God. jer. 4.22. That denies God in his heart, by denying his presence, justice, mercy, etc. Psal. 14.1. That hates God, and shows it by disobedience. Exod. 20.5. Rom. 1.30. That doth not fear God and stand in awe of him. That feareth men or other creatures more than God. Math. 10.31. Apoc. 2.8. That lives in open sins securely, not fearing God's word or judgements. 1. These. 5.6,7. That is sorrowful for his sins, only in respect of the punishment. 2. Cor. 7.10. That fears God by men's traditions. Esa. 29.13. That doth not believe God's word, but calls the Canonical Scripture in question. That despairs of God's mercy. That hath a dead faith without works. jam. 2. That puts his confidence in the devil and his works, as seekers to wizards do. That loves the creatures, as riches and honour, and his own filthy pleasures more than God. Eph. 5.5. That puts confidence in his strength, wisdom, riches, physicians. 2. Chron. 16.9,11. That is impatient under the cross. Matth. 10.38. That tempts God. Math. 4.7. That seeks for the things of this life, more than for God's kingdom. Matth. 6.33. That murmurs against God. 1. Cor. 10.10. That disputes and holds there is no God. That holds and maintains opinions against the ancient faith set down in the writings of the Prophets and Apostles. As did the Manichees, Donatists, Arrians, Anabaptists, etc. That so holds one religion, as he is ready to follow an other. 1. King. 18.21. That is full of presumption of God's mercy. Esa. 7.12. That falls away from the known truth. 2. Pet. 2.20. That adds to Canonical Scripture. Deut. 12. last verse. II. COM. Thou shalt make to thyself no graven Image, etc. He breaks this commandment, THat represents God in an image. Exod. 32.6,8. That worship's God in or at images, as crucifixes, and such like. 2. King. 18.4. That kneels down before an image. That is bodily present at Mass keeping his heart to God. 1. Cor. 8.9. That retains the monuments of Idolatry. Exod. 23.13. That marrieth with infidels and such like. Gen. 6.2. That makes leagues of amity with such. 2. Chron. 19.1. That worship's God according to his own fantasy. Col. 2.23. That worship's God with lip-seruice, Isa. 29.13. as our common people do, which place all the service of God in pattering and mumbling over the Creed and ten commandments for prayers, and the Lords prayer without knowledge of the meaning. That hath the power of godliness, but denies the force of it. 2. Tim. 3.5. That gives worship to creatures, as Saints and angels. Psal. 115.8. That refuseth to hear the preaching of the Gospel. Luk. 14.19. That negligently worships God. Rev. 3.16. That omits invocation of God's name. Esa. 64.7. That hears sermons, but when he is reproved, rails and rages, and profits nothing. Amos 5.10. That changes the worship of God in whole or in part. Deut. 13.32. That makes either open or secret league with the devil. Psal. 58.6. That useth witchcraft, sorcery, or enchantments. Deut. 18.11. Levit. 19.26. That consults with wizards. Levit. 20.6. That wears Annulets or Characters about his neck, and puts confidence in them. That hinders schools of religion and good learning. Psal. 74.6,7. That seeks not (within the compass of his calling) the good estate of God's Church: but seeks his own things. P●al. 132.3,4. III. COM. Thou shalt not take the name of the Lord, etc. He breaks this commandment, THat doth unreverenly use God's titles in his talk. Phil. 2.10. That swears to do a thing lawful and good, and yet doth it not. Math. 5.23. That swears rashly. jer. 4.2. That useth customable swearing in his common talk. Mat. 5.37. That blasphemes the name of God. Leuit. 24.16. That swears falsely. joh. 8.44. That swears against piety and honesty. That useth cursing and banning. That finds fault with the creatures of god. 1. Co. 10.3. That swears by the creatures. Math. 5.34,35. That useth lots in sporting. Pro. 16.33. and 18.18. That makes and useth charms of herbs and other things. Deut. 18.11. That makes jests of the sentences and phrases of scripture. Esa. 66.2. That useth figure casting. Esa. 47.13. That doth lightly regard God's judgements. Heb. 3.16. That living dissolutely in religion, makes God's name evil spoken of. 2. Sam. 12.13. 1. Pet. 3.15. That makes a vow of continency, or of any thing not in his power. That makes a lawful vow, and keeps it not. Deut. 22.21. That receives blessings from God, & is not thankful. Luk. 17.8. That teacheth the truth, but doth not practise it. Mat. 23.2. IV. COM. Remember the Sabbath day to, etc. He breaks this commandment, THat labours in the servile works of his ordinary calling. Nehem. 13.15. That travails abroad on his ordinary business. Exod. 16.24. That keeps fairs and markets on this day. Nehem. 13.15. That works harvest work on this day. Exod. 34.21. That useth sports and recreation causing distraction. 1. Cor. 10.7. That spends the day in idleness. Esa. 58.13. That keeps the Sabbath only in outward fashion. Esa. 1.13. That profanes it by gluttony and drunkenness. That gives servants liberty to do what they list. That brings not his family to the congregation to hear God's word, and to receive the Sacraments. That sanctifies not the Sabbath in his family privately, by reading the word, by conference on that which hath been heard in the congregation, and by prayer. V. COM. Honour thy father, etc. He breaketh this commandment, THat thinks but a thought in his mind tending to the dishonour and contempt of his neighbour. That mocks or reviles, or beats his superiors. Gen. 9.22. That disobeys their lawful commandments. Rom. 1.30. That is unthankful to parents, and will not relieve them if need be. 2. Tim. 3.3. That disobeys God to obey them. Act. 4.19. That exalts himself above the magistrate. 2. Thess. 2.9. That serves his master with eye service. Coloss. 3.22. That governs his family and those which are under him negligently. 1. Tim. 3.4. That is slack in punishing faults. 1. Sam. 2.22. That is too rigorous in speeches and punishments. Eph. 6.9. That marrieth without parent's consent. That chooseth his calling without parent's consent. Num. 30. That thinks better of himself then of others. Rom. 12.10. That despiseth aged persons. Lev. 19.23. VI COM. Thou shalt not kill. He breaketh this commandment, THat thinks but a thought in his heart tending to the hurt of his neighbour's life. That bears malice to another. 1. joh. 3.15. That is given to hastiness. Mat. 5.22. That useth inward fretting and grudging. jam. 3. 14. That is froward of nature, hard to please. Rom. 1.31. That is full of rancour and bitterness. Eph. 4.31. That derides and scorns others. Gen. 21.9. Gal. 4.29. That useth bitter words and railings. Pro. 12.18. That useth contending by words or deeds. Gal. 5.20. That useth chiding and crying out. Eph. 4.31. That is given to make complaints of his neighbour in all places. jam. 5.9. That is a fighter. jam. 4.1. That hurts or mannes his neighbour's body. Exod. 21.24. That will not forgive an offence. Mat. 5.23. That will forgive, but not forget. That doth fare well himself, but gives not alms to relieve the poor. Luk. 16.19. That useth cruelty in punishing malefactors. Deut. 22.6. That denies the servants or labourers wages. jam. 5.24. That holds back the pledge. Ezech. 18.7. That sells by divers weights and measures. That removes the land mark. Pro. 22.18. That gives his goods upon usury: which is simply to bind a man to return both the principal and the increase, only for the lone. Ezech. 18.18. That by his looseness of life is an occasion why others sin. That moves contention and debate. Rom. 1.29. That being a minister teacheth erroneously. That teacheth slackly. jerem. 48.10. That teacheth not at all. 1. Tim. 3.2. That hinders men's salvation any way. Mat. 23.13. That seeks private revenge. VII. COM. Thou shalt not commit, etc. He breaks this commandment, THat thinks an unchaste thought tending to adultery, or to any sin of that kind. That looks on a woman to lust after her. Mat. 5.28. That commits incest. Leuit. 18.22. That commits Sodomy. 1. Cor. 6.9. That commits fornication with married or single, or contracted folks. Deut. 22.22. That useth marriage bed intemperately. That lieth with a menstruous woman. Ezech. 18.6. That useth wantonness. 1. Cor. 6.9. That useth occasions and provocations to lust. Gal. 5.9. That is given to idleness. That wears wanton and light attire. 1. Tim. ●. 9. 1. Pet. 3.3. That useth light talk, and reading of love books. 1. Cor. 15.39. That frequents lascivious places. Eph. 5.3. That delights in wanton pictures. 1. Thess. 5.23. That useth the mixed dancing of men and women. Mark. 6.22. That keeps company with light and suspected persons. Pro. 7.22. That neglects to dispose his children in marriage in convenient time. 1. Cor. 7.37. That makes marriages of young children. That punisheth adultery with small punishments. That marrieth more wives than one at once. Gen. 2.24. That loves his pleasure more then God. 2. Tim. 3.4. That takes care to fulfil the lusts of the flesh. Rom. 13.14. That maintains and frequents stews. Deut. 23.17. That is given to drunkenness and surfeiting. Eph. 5.18. That gives himself to wine, sleep, and ease. Pro. 20.13. That for the avoiding of fornication marries not. 1. Cor. 7.2. That puts away his wife for other causes then for fornication. Mat. 19.9. VIII. COM. Thou shalt not steal. He breaks this commandment, THat thinks but a thought tending to the least hindrance of his neighbour's welfare and good estate. That lives in no calling. 1. Thess. 3.11. That neglects his calling. jer. 48.10. That spends his wealth in riot, and provides not for his family. 1. Tim. 5.8. That is not content with his estate, but seeks to be rich. 1. Tim. 6.10. That sells the goods of the Church, or buys them. Mal. 3.8. That sells such things as are means to further idolatry, or any other sin. That useth powdering, starching, blowing, dark shops, to set a gloss on his wares, and make them more saleable. That conceals the fault of his wares. That useth false weights and measures. Lev. 19.35. That useth words of deceit. Pro. 20.14. That takes more for his wares then the just price. Mat. 7.12. That oppresseth his tenants by racking his rents. Habac. 2.11. That useth engrossing of wares. That raiseth the price, only in consideration of a day of payment. That either gives or takes bribes, Isai. 1. 33. Psal. 82. That writes letters of affection in wrong suits. That holds back things borrowed. Ezech. 18.7. That holds back things found or pawned. Levit. 6.3. That being lusty lives by begging. That relieveth such. 2. Thess. 3.10. That for gain defends bad causes, and delays suits in law. That lays burdens on the people without measure. Isai. 1.23. Ezech. 22.17. That spends the Church goods in riot. 1. Tim. 6.9. That makes merchandise of God's word and sacraments. Mich. 3. 11. 2. Cor. 2. last. That gets his living by casting of figures and by plays. Eph. 4.28. That is rash in suretyship. Prov. 11.15. & 17.18. That steals men's children to dispose them in marriage. 1. Tim. 1.10. That takes by stealth the least pin, though it be for the best end. That is a receiver of things stolen, and gives consent to the fact any way. Rom. 1.29. That useth deceit in bargaining. 1. Thess. 4.6. That restores not things evil gotten. Ezec. 33.15. That keeps back goods given to the Church. Act. 5.3. That waits for a death to sell his things dearer. Amos 8.5. IX. COM. Thou shalt not bear, etc. He breaks this commandment, THat doth but conceive a thought of disgrace against his neighbour. That envies at the prosperity of his neighbour. 1. Tim. 6.4. That seeks only his own good report. That is suspicious. 1. Cor. 13.5. That gives hard or rash sentence against others. Math. 7.1. That taketh men's sayings and doings in worse part. Math. 26.60. That accuseth one falsely. 1. King. 21. That maketh or reporteth tales openly or in a whispering manner. Lev. 19.16. That receiveth tales. Exod. 23.1. That speaks the truth of malice. Psal. 52.1,2. That blazeth abroad men's infirmities. Math. 18.17. That useth quipping and taunting. Eph. 5.4. That useth flattery. Prou. 26.19. That lieth though it be for never so good an end. Zach. 13.3. That defends an evil cause, and impugns the contrary. That writes or spreads libels. X. COM. Thou shalt not lust. He breaks this commandment, THat thinks an evil thought against his neighbour, though he mean not to do it. That conceives some inward delight in some evil motion, though he give not consent to practise it. SINS DIRECTLY AGAINST THE GOSPEL. He sins against the Gospel, THat denies either directly or by consequent that Christ is come in the flesh. 1. joh. 43.8. That treads under foot the blood of Christ. Heb. 10.29. That believes not the remission of his own sins, and acceptation to life everlasting. 1. joh. 3.23. That reputes not, but hardens himself in all his bad ways. Rom. 2.4,5. jerem. 8.6. THus much of examination: now follows the second duty, which is confession of sin unto God, which is very necessary. For the right way to have our sins covered before God is, to uncover and acknowledge them unto him. For he will justify us, if we condemn ourselves, he will pardon us, if we, as being our own enemies, accuse ourselves: he forgets our sins if we remember them: when we are vile in our own eyes, we are precious in his: and when we are lost to ourselves, we are found of him. That confession may be rightly performed, a notable duty is to be put in practice in it: namely, the arraignment of a repentant sinner, whereby he judges himself, that he may not be judged of the Lord. This arraignment hath three special points in it. First of all, he must bring himself forth to the bar of God's judgement: which thing he doth when he sets himself in the presence of God, as though even now the day of judgement were. As S. Hierome did, who always thought with himself that he heard this voice sounding in his ears, Rise ye dead and come to judgement. Secondly, he must put up an indictment against himself; by accusing himself before God, by acknowledging his known sins particularly, and his unknown generally, without any excuse or extenuation, or defence, or hiding of the least of them. Example of David. 1. Chr. 21.8. I know mine iniquity, and my sin is ever before me: against thee, against thee only have I sinned, and done this evil in thy ●ight, etc. behold, I was borne in iniquity, and in sin hath my mother conceived me. And, I have sinned greatly, because I have done this thing: but now, I beseech thee, remove the iniquity of thy servant: for I have done very foolishly. Of Ezra, Ezra 9.6. O my God I am ashamed and confounded to lift up mine eyes unto thee, my God: for our iniquities are increased over our heads, and our trespass is grown up unto heaven. Thirdly, he must with heaviness of heart as a judge upon the bench give sentence against himself, acknowledging, that he is worthy of everlasting hell, death, and damnation. As the prodigal child, Father, I have sinned against heaven, and against thee, and am not worthy to be called thy child. And Daniel, Dan. 9.1. We have sinned and committed iniquity, and have done wickedly: yea, we have rebelled, and have departed from thy precepts, and from thy judgements, etc. O Lord, righteousness belongeth unto thee, and unto us open shame. Of job, job. 39.36. and 42.6. Luk. 18. 13. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. And, I abhor myself, and I repent in dust and ashes. Of the Publican, Who standing a far off, would not lift up so much as his eyes to heaven, but smote his breast, saying, Lord be merciful to me a sinner. As for confession of sin to men, it is not to be used but in two cases. First, Math. 5. jam. 5.17. when some offence is done to our neighbour: secondly, when ease and comfort is sought for in trouble of conscience. The third duty in the practice of Repentance is Deprecation, whereby we pray to God for the pardon of the sins which have been confessed with contrition of heart, with earnestness and constancy, as for the weightiest matter in the world. And here we must remember to behave ourselves to God as the poor prisoner doth at the bar, who when the judge is about to give sentence, cries unto him for favour as for life and death. And we must do as the cripple or lazar man in the way: sit down, unlappe our legs and arms, and show the sores of our sins; crying to God continually as they do (Look with your eye, and pity with your heart:) that we may find mercy at God's hands, as they get alms at the hands of passengers. Thus Oseah instructeth the people, Ose. 14.2. O Israel, return unto the Lord thy God: for thou hast fallen by thine iniquity: take unto you words, and turn unto the Lord, and say unto him, Take away all iniquity and receive us graciously: so we will render thee the calves of our lips. Of Daniel, Dan. 9.18, 19 We do not present our supplication before thee for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive, O Lord consider and do it: defer not for thine own names sake, O my God. Of David, Psal. 53. ●. Have mercy upon me, O God, according to thy loving kindness: according to the multitude of thy compassions put away mine iniquities. The last duty is, to pray to God for grace and strength, whereby we may be enabled to walk in newness of life. Of David, Behold, I desire thy commandments, quicken me in thy righteousness. Ps. 119. 40. and 143. 10. And, Teach me to do thy will, for thou art my God: let thy good spirit lead me into the land of righteousness. CHAP. VIII. Of legal motives to Repentance. Motives to Repentance are either Legal, or evangelical. Legal, are such as are borrowed from the law: and they are three especially. The first is, the misery and cursed estate of every impenitent sinner in this life by reason of his sins. His misery (that I may express it to the conceit of the simplest) is sevenfold. 1. within him. 2. before him. 3. behind him. 4. on his right hand. 5. on his left hand. 6. over his head. 7. under his feet. His misery within him is twofold. The first is a guilty conscience: which is a very hell unto the ungodly man. For he is like a silly prisoner, & the conscience like a jailor which follows him at the heels, and dogs him whither soever he goes, to the end he may see and observe all his sayings and doings. It is like a register, that sits always with the pen in his hand, to record and enroll all his wickedness for everlasting memory. It is a little judge, that fits in the middle of a man, even in his very heart, to arraign him in this life for his sins, as he shall be arraigned at the last judgement. Therefore the pangs, terrors, and fears of all impenitent persons, are as it were, certain flashings of the flames of hell fire. The guilty conscience makes a man like him which lies on a bed that is too straight, and the covering too short; Psa. 28.20. Dans. 5.6. who would with all his heart sleep, but can not. Belshazzar when he was in the midst of his mirth, seeing the hand writing on the wall, was smitten with great fear, so as his countenance changed, and his knees smote together. The second evil within man is the fearful slavery and bondage under the power of Satan the prince of darkness: in that his mind, will, and affectictions are so knit and glued to the will of the devil, that he can do nothing but obey him, and rebel against God. 2. Cor. 4.4. And hence Satan is called the prince of this world: which keeps the hold of the heart as an armed captain keeps a sconce or castle with watch and ward. The misery before man, is a dangerous snare which the devil lays for the destruction of the soul. I say it is dangerous: because he is in setting of it twenty or forty years, before he strikes: when as (God knows) men do little think of it. It is made of three cords: with the first, he brings men into his snare: and that he doth by covering the misery and the poison of sin: and by painting out to the eye of the mind, the deceitful profits and pleasures thereof. With the second, he hopples and ensnares them: for after that a man is drawn into this or that sin, the devil hath so sugared it over with fine delights, that he cannot but needs must live and lie in it. By the third, he draws the snare, and endeavours with all his might to break the neck of the soul. For when he seeth a fit opportunity, especially in grievous calamities; and in the hour of death, he takes away the vizard of sin, and shows the face of it in the true form, as ugly as himself: then withal he begins (as we say) to show his horns; then he rageth in terrifying and accusing, that the soul of man may be swallowed up of the gulf of final despair. The misery behind him, is the sins past. The Lord saith to Cain, Gen. 4,7. If thou dost not well, sin lieth at the door. Where sin is compared to a wild beast, which follows a man whither soever he goeth, and lieth lurking at his heels. And though for a time it may seem to be hurtless, because it lies asleep: yet at length, unless men repent, it will rise up, seize on them, rend out the very throats of their souls. job in his affliction saith, job 13. Psal. 25. Thou writest bitter things against me, and makest me possess the sins of my youth. And David prayeth, Forgive me the sins of my youth. If the memory of sins passed be a trouble to the godly man, oh what a rack? what a gibbet will it be to the heart of him that wants grace? The misery on the right hand is prosperity and ease: which by reason of man's sins is an occasion of many judgements. Eze. 16. 4●. In it men practised the horrible sins of Sodom: it puffs up the heart with devilish pride, so as men shall think themselves to be as God himself, as Senacherib, Nabuchadnezzar, Antiochus, Alexander, Herod, Domitian did. It steals away man's heart from God, and quenches the sparks of grace. As the Lord complaineth of the Israelites, jer. 22.21. I spoke unto thee when thou wast in prosperity: but thou saidst, I will not hear: this hath been thy manner from thy youth. It is like the ivy that embraces the tree, and winds round about it, but yet draws out the juice and life of it. Hence is it, that many turn it to an occasion of their destruction. Solomon saith, Prou. 1. 31. Prosperity of fools destroyeth them. When the milt swells, the rest of the body pines away: and when the heart is puffed with pride, the whole man is in danger of destruction. The sheep that goes in the best pasture, soon comes to the slaughter-house: Rom. 9 22. and the ungodly man fats himself with continual prosperity, that he may the sooner come to his own damnation. The misery on the left hand is adversity, which stands in all manner of losses and calamities, in goods, friends, good name, and such like. Of this read at large, Deut. 28. The misery over his head, is the wrath of God, which he testifies in all manner of judgements from heaven, in danger of which every impenitent sinner is every hour. And the danger is very great. The Scripture saith, Heb. 1●. 31. Deu. 32. 34● Ezec. 7.6. It is a fearful thing to fall into the hands of the living God. He hath storehouses full of all manner of judgements: and they watch for secure sinners that they can not scape. God's wrath is as a fire making havoc and bringing to nought whatsoever it lights on: yea, because he is slow to anger, therefore more terrible: as a man therefore stays his hand for a time, Nah. 1.4, 5,6. that he may lift it higher and fetch a deeper blow. When the dumb creatures melt as wax, and vanish away at his presence, when he is angry; as the hugh mountains and rocks do; Psal. 9.7. frail man must never look to stand. If the roaring of a lion make men afraid, and the voice of thunder be terrible: oh, how exceedingly should all be astonished at the threatenings of God The misery under his feet, is hell fire: for every man till he repent, is in as great danger of damnation as the traitor apprehended, of hanging, drawing, and quartering. A man walking in his way falls into a deep dungeon that is full of ugly serpents and noisome beasts: in his fall he catches hold of a twig of a tree that grows at the mouth of the dungeon, and hangs by it: afterward there comes a beast both lean and hungerbitten, which having cropped the whole tree, is ever and an on knapping at the twig on which he hangs. Now, what is the danger of this man? surely he is like to fall into the pit, over which he hangs. Well, this man is every impenitent sinner: the pit is hell, prepared for the devil and his angels: the twig is the brickle and frail life of man: the hungerbitten beast is death, that is ready every hour to knap, our life a sunder: the danger is fearful: for man hanging as it were over the mouth of hell, when life is ended, unless he use good means before he die, he than falls to the very bottom of it. If this be the misery wherewith the careless man is sieged and compassed about every way, and that for his sins, why do men lie in the dead sleep of security? O! it stands them in hand to take up the voice of bitter lamentation, and for their offences to howl after the manner of dragons. If men could weep nothing but tears of blood for their sins, if they could die a thousand times in one day for very grief, they could never be grieved enough for their sins. The second motive to draw men to repentance is, the consideration of the wretched estate of an impenitent sinner in his death, which is nothing but the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 6. 23. 1. Cor. 15. 55,56. wages and allowance that he receives for his sin: and it is the very suburbs, or rather the gates of hell. S. Paul compares death to a Scorpion, who carries a sting in his tail, which is sin. Now then when impenitent and profane persons die, then comes this scorpion and gripes them with her legs, and stabs then at the heart with her sting. Wherefore the best thing is before death come, to use means to pull out the sting of death. And nothing will do it, but the blood of Christ: let men therefore break off their sins by repentance: let them come to the throne of grace, and cry; yea let them fill heaven and earth with cries for mercy. Oh! pray, pray for the pardon of thine own personal and particular sins. If thou obtain but one drop of Gods special mercy in Christ, all danger is past. For death hath lost his sting; and then a man without danger may put an ugly Serpent in his bosom. The third motive is the consideration of his estate after death. When the day of the last judgement shall be, he must be brought and set before the tribunal seat of Christ: he shall not be able to escape or hide himself: then the books shall he brought out, and all his sins shall be discovered before God's Saints and Angels: the devil and his own conscience shall accuse him: none shall be advocate to plead his cause: he himself shall be speechless; he shall at length hear that dreadful sentence of damnation, Go ye cursed into hell, prepared for the devil and his angels. This thing might move the vilest Atheist in the world to leave his wicked ways, and come to amendment of life. We see the strongest thief that is, when he is led in the way from the prison to the bar, leaves his thieving and behaves himself orderly. And in deed if he would then cut a purse, it were high time that he were hanged. All men by nature are traitors and malefactors against God: whiles we live in this world, we are in the way going to the bar of God's judgement. The wh●ele of the heavens turns one 'bout every day, and winds up somewhat of the thread of our life: whether we sleep or wake, we are always coming nearer our end: wherefore let all men daily humble themselves for their sins, and pray unto God that he would be reconciled unto them in Christ: and let them endeavour themselves in obedience to all God's commandments, both in their lives and callings. Again, after the last judgement there remains death eternal appointed for him: which stands in these three things. I. A separation from all joy and comfort of the presence of God. II. Eternal fellowship with the devil and all his angels. III. The feeling of the horrible wrath of God, which shall seize upon body, soul, and conscience, and shall feed on them as fire doth on pitch and brimstone: and torment them as a worm crawling in the body, and gnawing on the heart: they shall always be dying, and never dead: always in woe, and never in ease. And this death is the more grievous because it is everlasting. Suppose the whole world to be a mountain of sand, and that a bird must carry from it but one mouthful of sand every thousand years: many innumerable thousands of years will be expired before she will have carried away the whole mountain: well, if a man should stay in torment so long, and then have an end of his woe, it were some comfort: but when the bird shall have carried away the mountain a thousand times: alas, alas, a man shall be as far from the end of his anguish and torment as ever he was. This consideration may serve as an iron scourge to drive men from their wicked lives. Chrysostome would have men in their meetings in taverns and feasts, to talk of hell, that by often thinking on it, they might avoid it. A grave and chaste matron, being moved to commit folly with a lewd ruffian; after long discourse, she called for a pan of coals, requesting him for her sake to hold his finger in them but one hour; he answered, that it was unkind request: to whom she replied, that seeing he would not hold so much as one finger in a few coals for one small hour, she could not yield to do the thing for which she should be tormented body and soul in hell fire for ever. And so should all men reason with themselves, when they are about to sin. None will be brought to do a thing, that may make so much as their finger or tooth to ache: if a man be but to snuff a candle, he will first spit on his finger; because he can not abide the heat of a small and tender flame. Therefore we ought to have great care to leave our sins, whereby we bring endless torment to body and soul in hell fire, to which our fire is but ye in comparison. CHAP. IX. Of motives evangelical. evangelical Motives are two especially: The first is taken from the consideration of man's redemption. He that redeemed mankind is God himself: as Paul saith, 2. Cor. 5.19. that God was in Christ, reconciling the world to himself. Man's sin is so vile and heinous in the eyes of God, that no Angel nor creature whatsoever was able to appease the wrath of God for the least offence. But the son of God himself must come down from heaven, and take man's nature on him: and not only that, but he must also suffer the most accused death of the cross, and shed his most precious heart blood to satisfy the justice of his Father in our behalf. If a father should be sick of such a disease, that nothing would heal him but the heart blood of his own child, he would presently judge his own case to be dangerous; and would also vow if ever he recovered, to use all means whereby he might avoid that disease. So likewise, seeing nothing could cure the deadly wound of our sin, but a plaster made of the heart blood of Christ; it must make us acknowledge our pitiful ●ase, and the heinousness of the least of our sins; and stir us up to newness of life. Again, considering the end of the redemption wrought by Christ, was to deliver us from our evil conversation in sin and unrighteousness, we are not to continue and as it were lie bathing ourselves in sin; for that were, as if a prisoner, after that he had been ransomed and had his bolts taken off, and were put out of the prison to go whither he would, should return again, and desire to lie in the dungeon still. The second motive is, that God hath made a promise to such as truly repent. I. Of remission of sins, Isa. 1. 16, 18 Wash you, make you clean, take away the evil of your works from before mine eyes: cease to do evil, etc. Though your sins were as crimson, they shall be made as white as snow: though they were red like scarlet, they shall be as wool. And, Isa. 55. 6, 8. Seek the Lord while he may be found, call upon him while he is near. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy on him, for he is very plentiful in forgiving. II. Of life everlasting. Ezech. 18. I will not the death of a sinner, but rather that he repent and live. And, Amos 5. 4. Thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live. III. Of mitigating or removing temporal calamities. jer. 26.3. Stand in the court of the Lords house and speak unto all the cities of judah, etc. If so be they will hearken and turn every man from his evil way, that I may repent me of the plague which I have determined to bring upon them, because of the wickedness of their works. And, 1. cor. 11.31. If we would judge ourselves, we should not be judged, that is, afflicted with temporal punishments. I join with the removing of temporal calamities the mitigating of them: because they are not always taken away when the party repenteth. After David's repentance the child dieth, 2. Sam. 12. 14. and the sword departs not from his house. And the Prophet Micha brings in the people humbling themselves before God under a temporal punishment, saying, I will bear thy wrath, because I have sinned against thee. Mich. 7.9. And it is God's pleasure that the chastisement shall remain after the party is reconciled to him, that he may by that mearies be admonished of his sin, and be an example to others. As God hath made these merciful promises to penitent sinners, so he hath faithfully performed them, so soon as they have but begun to repent. Example of David. 1. Sam. 12. 12. Then David said unto Nathan, I have sinned against the Lord, And Nathan said to David, Thy sin is forgiven thee. Of Manasses, 2. Chr. 33. 12. When he was in tribulation he prayed unto the Lord his God, and humbled himself greatly before the Lord God of his fathers, and prayed unto him: and God was entreated of him, and heard his prayer. Of the Publican, Luk. 18. 13. The Publican, etc. smote his breast, saying, O God be merciful to me a sinner: I tell you, this man departed justified to his house, rather than the other. Of the thief, Luk. 23. 42, 43. He said unto jesus, Lord, remember me, when thou comest to thy kingdom. Then jesus said unto him, Verily, I say unto thee, to day shalt thou be with me in paradise. Having such notable promises made to Repentance, no man is to draw back from the practice of it, because of the multitude of his sins, but rather to do it. The pharisees said to Christ's disciples, Why eats your master with Publicans and sinners? When jesus heard it, he said unto them, The whole need not the physician, but they that are sick. Mat. 9.12. And, I came not to call the righteous, but sinners to repentance. And, Mat. 21.31. Verily I say unto you, that Publicans and harlots shall go before you into the kingdom of God. CHAP. X. Of the time of Repentance. THe time of repentance is the time present, without any delay at all: as the holy Ghost saith, Heb. 3.7,13. To day if ye will hear his voice. And, Exhort one another daily, while it is called to day: lest any of you be hardened through the deceitfulness of sin. Reason's hereof are these. I. Life is uncertain: for no man knows at what hour or moment, and after what manner he shall go forth of this world. Luk. 12. 40. Be ye also prepared therefore, for the son of man will come at an hour when ye think not. This one thing should make a man to hasten his repentance; and the rather, because many are dead, who purposed with themselves to repent in time to come; but were prevented by death, and shall never repent. II. The longer a man lives in any sin, the greater danger: because by practise sin gets heart and strength. Custom is of such force, that that which men use to do in their life time, the same they do and speak when they are dying. One had three pounds owing him to be paid three several years, when he was dying nothing could be got of him but three years, three pounds. Again, Rom. 2.5. by deferring repentance, men treasure up wrath against the day of wrath. If a malefactor for his punishment, should be appointed every day to carry a stick of wood to an heap to burn him twenty years after: it must needs be an exceeding great punishment and misery: and this is the case of every sinner: who neglecting repentance from day to day, doth thereby employ himself in heaping up the coals of God's wrath to burn his soul in hell, when the day of death comes. III. The more the time is prolonged, the harder it is to repent: the longer a man goes in his sickness without physic, the harder is the recovery. And where the devil dwells long he will hardly be removed. The best way to kill a serpent is, to crush it in the head when it is young. IV. It is as meat and drink to the devil to see men live in their sins, deferring repentance: as on the contrary, there is great joy among the angels of God in heaven, when a sinner doth repent. V. Late repentance is seldom or never true repentance. For if a man repent when he can not sin as in former time, as namely in death: then he leaves not sin, but sin leaves him: wherefore the repentance which men frame to themselves when they are dying, it is to be feared lest it die with them. And it is very just, that he should be contemned of God in his death, who contemned God in his life. Chrysostom saith, that the wicked man hath this punishment on him, that in dying he should forget himself, who when he was living did forget God. VI. We are with Abel to give unto God in sacrifice even the fat of our flock: now they which defer repentance to the end do the contrary. Late repenters offer the slower of their youth to the devil: and they bring the lame & broken sacrifice of their old age to God. CHAP. XI. OF CERTAIN CASES IN Repentance. I. Case of a Revolt. WHether a man that hath professed Christ and his religion, yet afterward in persecution denies Christ, and forswears the religion, may repent and be saved. Answer. It is a grievous estate, yet a man may come to repentance afterward. Manasses fell away to idolatry and witchcraft; and yet was received to mercy. 2. Chr. 33. So did wise Solomon: and yet no doubt recovered, & is received to life everlasting. My reason is, because God vouchsafed him to be a penman of some parts of holy Scripture. And the scriptures were written not by such as were men of God only, 2. Pet. 1.21. but by such as were holy men of God. Peter denied Christ of knowledge against his own conscience, and that with cursing and banning: and yet came to repentance afterward, as appears by the testimony of Christ, I have prayed for thee, that thy faith fail not; therefore when thou art converted strengthen thy brethren. Luk. 22.32. Object. I. Mat. 10.33. Whosoever shall deny me before men, him will I deny before my father which is in heaven. Ans. The place is only to be understood of such a denial of Christ which is final. Object. II. Heb. 6.4. It is impossible that they which were once lightened, & have tasted of the heavenly gift, etc. if they fall away should be renewed by repentance. And Heb. 10.26. If we sin willingly after that we have received the knowledge of the truth, there remains no more sacrifice for sin. Ans. These places must be understood of the sin which is to death: in which men of desperate malice against Christ, universally and wholly fall away from religion. For the H. Ghost saith not, if they fall, but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 6.6. Heb. 10.29. if they fall away. And it is added, that they crucify the son of God, and make a mock of him, that they trample under foot the son of God, that they account the blood of the new testament an unholy thing: that they despise the spirit of God. And the word translated b vers. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. willingly, imports somewhat more, namely, to sin because a man will, that is, wilfully. The like answer is to be given to the question, whereby it is demanded whether men overtaken with the unnatural sins mentioned, Rom. 1.24,25,26. may come to repentance afterward or no; namely, that although the sins be heinous and capital, yet the grace of repentance is not denied: as appears in the example of the Corinthians. 1. Cor. 6.9, 10,11. WHether the child of God after repentance for some grievous sin, do fall into the same again, and come to repentance the second time. Ans. The case is dangerous, as we may see by comparison in the body. If one fall into the relapse of an ague or any other strong disease, it may cost him his life: and the recovery will be very hard. Christ said to the man that had been sick eight and thirty years, after that he had healed him, Behold, thou art whole, sin no more lest a worse thing befall thee. joh. 5.14. Luk. 11.26. And the unclean spirit returning takes to him other seven spirits worse than himself. Indeed we find no particular example of recovery after a relapse, in the scriptures; yet no doubt a recovery may be. Reasons are these. I. Promise is made of remission of sins in Christ without any term of time: without any limitation to any number or kinds of sin: save only the blasphemy against the H. Ghost. Therefore there may be a repentance and salvation after a relapse. Act. 10.43. II. Christ tells Peter that he must forgive, not till seven times only (which peradventure he thought to be very much) but seventy seven times, Luk. 17.4. and that in one day, if one return seventy times and say, it reputes me. Now if we must do this, which have not so much as a drop of mercy in us in comparison of God: he will no doubt often forgive, even for one sin, if men will return and say, it reputes me; Psal. 130.7. Isa. 51.7. considering that with him is plentiful redemption, and he is much in sparing. III. Case of Restitution. WHether he that reputes is to make restitution if he have taken any thing wrongfully from his neighbour? Ans. Yea, Zacheus, when he repented and received Christ, gave half of his goods to the poor, and if he had taken any thing by forged cavillation, he restored it four fold. Luk. 19.8. It is but a bad practice when a man on his death bed will very devoutly bequeath his soul to God, and his goods evil gotten (as his conscience will often cry in his ear) to his children and friends, without either restitution or amends making. Quest. But what if a man be not able to restore? Ans. Let him acknowledge the fault, and God will accept the will for thee deed. As Paul sayeth in the like case: 2. Cor. 8. 12. If there be a willing mind, it is accepted according to that which a man hath, and not according to that which a man hath not. Quest. When a man by restoring shall discredit himself: how shall he restore and keep his credit? Ans. Let him (if the thing to be restored be of small moment) make choice of some faithful or honest friend, who may deliver the thing in the behalf of the party, concealing his name. Quest. How if the parties be dead? Ans. Let him restore to the heirs and successors; if there be none, let him restore to God, that is, the Church and the poor. IV. Case of tears. WHether doth repentance always go with tears or not? Answer. No: For very pride and hypocrisy will draw forth tears. And some there are, that can weep for their sins in the presence of others, whereas being alone, they neither will nor can. Some again are of that constitution of body, that they have tears at command. And a godly man with dry cheeks may mourn to God for his sins, and entreat for pardon, and re●●ue i● Yet in all occasions of deeper grief for sin, tears will follow: unless men have stony & flinty hearts. And yet again though the greatest cause of sorrow be offered, the softest heart that is sheds not tears at the first, but afterwards it wil When the body receives a deep wound, at the first ye shall see nothing but a white line or dint made in the flesh, without any blood: stay but a while, then comes blood from the wound in great abundance. So at the first the mind is astonished & gives no tears: but after some respite or consideration, tears follow. V. Case of death. WHether the repentant sinner can always show himself comfortable on his death bed. Ans. Though the comfort of God's spirit shall never be abolished from his heart: yet he can not always testify it. For he may die of a burning ague: and by reason of the extremity of his fits, be troubled with idleness of head, and break out into raging speeches and blasphemies. Likewise he may die of a sickness in the brain, and be troubled with grievous convulsions, so as his mouth shall be writhe to his ears, his neck turned behind him, and the very place where he lies shall shake through his trembling, as daily experience will testify. Neither is any to think this strange: for Solomon saith, Eccl. 9.2. All things (in outward matters) come alike to all: and the same condition is to the just and to the wicked: to the good and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not. CHAP. XII. Of the contraries to Repentance. COntrary to repentance is Impenitency: whereby men continue in one estate, neither sorrowing for sin, nor turning from it. It is one of the most grievous judgements that is, if it be final. For as a sick man, then is most sick, when he feels the least sickness, and saith he is well: so miserable man is in most misery when he feels no misery, and thinks himself in good estate. This sin befalls them that judge themselves righteous, needing no repentance. As the pharisees in the days of Christ, the Catharists in the primitive Church, & the Anabaptists in our age. Add unto these such as have hardened their hearts: so as they can discern between good and evil, nor tremble at God's judgements, but rather fret & rage against them: till God in his wrath either destroy them, or cast them to final despair. As it befell julian the Apostata, who died blaspheming and casting his own blood into the air. Between the two extremes Repentance and Impenitency, is placed sergeant repentance. For the wicked nature of man can dissemble and counterfeit God's grace, as the Lord complains of the jews: Her rebellious sister judah, hath not returned unto me with her whole heart, but feignedly saith the Lord, jer. 3.10. Counterfeit repentance, is either ceremonial, or desperate. Ceremonial, when men repent in outward show, but not in the truth of heart. As Saul, 1. Sam. 15. 24.30. Then said Saul to Samuel. I have sinned: for I have transgressed the commandments of the Lord, & thy words because I feared the people and obeyed their voice. Now therefore I pray thee take a way my sin, & turn again with me, that I may worship the Lord, etc. Again, I have sinned, but honour me, I pray thee, before th● elders of my people. Of Ahab. When Ahab heard these words he rend his clothes and put on sackcloth, and fasted, and went softly. And the word of the Lord came to Elijah, saying, Seest thou how Ahab is humbled before me? 1. King. 21. 27.29. Dissembled repentance may be discerned because men after a time return to their old bias again. Pharaoh king of Egypt said unto Moses and Aaron, Pray unto the Lord that he may take away the frogs from me and from my people. Exod. 8.8. Exod. 9 27. And, When Egypt was smitten with hail; he said, I have now sinned: and the Lord is righteous: but I and my people are wicked: Pray ye unto the Lord, that there be no more mighty thunders and hail. Again, troubled with grasshoppers, he said, Exo. 10.16. I have sinned against the Lord your God and against you, and now forgive me my sin only this once, etc. Now mark the issue of all: Exod. 8. 15. when Pharaoh saw that he had rest given him he hardened his heart, and harkened not unto them, as the Lord had said. This is the ordinary and common repentance that most men practise in the world. Desperate repentance commonly called Penitency is, when a man having only Gods judgements before his eyes, is smitten with horror of conscience: and wanting assurance of God's mercy despairs finally. This was judas repentance, Math. 27.3. who when he had brought again the thirty pieces of silver, confessed his fault, and went and hanged himself. CHAP. XIII. Of corruptions in the doctrine of Repentance. THe Church of Rome at this day hath corrupted the ancient doctrine of Repentance, being one of the special points of religion. The corruptions are specially six. The first, that they make repentance or penance to be a sacrament, which cannot be: because it wants an outward sign. And though some say, that the words, which the priest rehearseth in absolution, are the sign: yet that can not be: because the sign must be not only audible, but also visible. The second, that a sinner hath in him a natural disposition, which being stirred up by Gods preventing grace, he may and can work together with God's spirit in his own repentance. But indeed all our repentance is to be ascribed to God's grace wholly. Eph. 2.1. The soul of man is not weak, but stark dead in sin: and therefore it can no more prepare itself to repentance, than the body being dead in the grave can dispose itself to the last resurrection. The third corruption, that contrition in repentance must be sufficient. A thing impossible. For sin doth so greatly offend God's majesty, that no man can ever mourn enough for it. The fourth, that contrition doth merit remission of sin. An opinion that doth derogate much from the all-sufficient merits of Christ. The fifth, that he that reputes must confess all the sins that he can remember, with all their circumstances to his own priest, or one in his stead, if he will receive pardon. This kind of confession is a mere forgery of man's brain. I. There is neither precept nor example of it in the Scriptures. Psal. 32.3. 2. Sa. 12.12. II. David and others have repent and have received remission of their sins without confessing of their sins in particular to any man. The last, that the sinner by his works and sufferings must make satisfaction to God for the temporal punishment of his sins. 1. joh. 1.7. & 2. 1. A flat blasphemy. The Scriptures mention no other satisfaction but Christ's, and if his be sufficient, ours is needles: if ours needful, his imperfect. Papists write that both may stand together. Christ's satisfaction (they say) is a plaster in a box unapplied: man's satisfaction as a means to apply it: because it prepares us to receive it. Ah, good divinity: for even in common sense the satisfaction of Christ must first be applied to the person of man that it may please God, before the works (which they term satisfactions) can any way be acceptable to God. To conclude, the Romish doctrine of Repentance, is the right way to hell. For when a sinner shall be taught that he must have sufficient sorrow for his sins: and withal that he must not believe the remission of his own sins particularly: when sorrow comes upon him, and he wants sound comfort in God's mercy, he must needs fall into desperation without recovery. Therefore the Papists in the hour of death, (as we have experience) are glad to leave the trumpery of human sattsfactions, and to rest only for their justification, on the obedience of Christ. LAUS DEO. THE COMBAT OF THE FLESH AND SPIRIT. Gal. 5.17. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary one to an other, so that ye can not do the things which ye would. THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galathians to maintain their Christian liberty: and from thence to the end of the chapter he persuades them to other special duties of godliness. In the 13. verse he stirs them up to be serviceable one to another by love: in the 15. verse he dissuades them from contentions and doing of injuries. In the 16. verse he shows the remedy of the former sins, which is to walk according to the spirit. In this 17. verse he renders a reason of the remedy, the force whereof is this. The flesh and the spirit are contrary: wherefore if ye walk according to the spirit, it will hinder the flesh; that it shall not carry you forward to do injuries and live in contentions, as otherwise it would. In this verse we have to observe five points. The first, that there is a combat between the flesh and the spirit, in these words, The flesh lusteth against the spirit, and the spirit against the flesh. The second is, the matter of this combat, which stands in the contrary lusting of the flesh and the spirit. The third, is the cause of the combat, in these words, and those are contrary. The fourth is the subject or person in whom this combat is, noted in these words, So that ye the Galathians. The last is the effect of the combat, in the last words, that they cannot do, etc. Touching the combat itself divers points are to be considered. The first, what these two, which make combat, namely, the flesh, & the spirit, are. They have divers significations. First of all, the spirit is taken for the soul, and the flesh for the body. But so they are not taken in this place. For there is no such combat between the body and the soul: both which agree together to make the person of one man. Secondly, the spirit signifies natural reason, & the flesh the natural appetite or concupiscence. But they cannot be so understood in this place. For the spirit here mentioned doth fight even against natural reason: which though it serve to make a man without excuse, yet is it an enemy to the spirit. Thirdly, the spirit signifies the Godhead of Christ, and the flesh the manhood: but it must not be so taken here. For then every man regenerate should be deified. Lastly, the spirit signifies a created quality of holiness, which by the holy Ghost is wrought in the mind, will, and affections of man: and the flesh, the natural corruption or inclination of the mind, will, and affections to that which is against the law. In this sense these twain are taken in this place. Secondly, it is to be considered how these twain, the flesh and the spirit can fight together, being but mere qualities. And we must know that they are not severed asunder, as though the flesh were placed in one part of the soul, and the spirit in another: but they are joined and mingled together in all the faculties of the soul: The mind or understanding part, is not one part flesh, and another spirit, but the whole mind is flesh, and the whole mind is spirit; partly one and partly the other. The whole will is partly flesh and partly spirit: the flesh and the spirit, that is, grace and corruption, not severed in place but only in reason to be distinguished. As the air in the dawning of the day is not wholly light or wholly dark as at midnight and at noon day: neither is it in one part light, in another part dark: but the whole air is partly light, and partly dark throughout. In a vessel of luke warm water, the water itself is not only hot or only cold; or in one part hot and in another part cold: but heat and cold are mixed together in every part of the water. So is the flesh and the spirit mingled together in the soul of man: and this is the cause why these two contrary qualities fight together. Thirdly in this combat we are to consider what equality there is between these two combaters, the flesh and the spirit. And we must know, that the flesh usually, is more in measure then the spirit. The flesh is like the mighty giant Goliath, and the spirit is little and small like young David. Hence it is, that Paul calls the Corinthians which were men justified and sanctified, 1. Cor. 3.1. carnal. I could not (saith he) brethren speak unto you, as unto spiritual, but as unto carnal, as unto babes in Christ. And none can come to be tall men in Christ according to the age of the fullness of Christ, till after this life. And the speech which is used of some divines, Eph. 4.13. that the man regenerate hath but the relics of sin in him, must be understood warily, else it may admit an untruth. As for the measure of grace it can be but small in respect, Rom. 8.23. where as we do receive but the first fruits of the spirit in this life: and must wait for the accomplishment of our redemption till the life to come. For all this, the power and efficacy of the spirit is such, that it is able to prevail ordinarily against the flesh. For the flesh receives his deadly wound at the first instant of a man's conversion, and continually dieth after by little and little: and therefore it fights but as a maimed soldier. And the spirit is continually confirmed and increased by the holy Ghost: also it is lively and stirring, and the virtue of it is like musk; one grain whereof will give a stronger smell, than many ounces of other perfumes. Some may say, that the godly man doth more feel the flesh than the spirit: and therefore that the flesh is every way more than the spirit. I answer, that we must not measure our estate by feeling, which may easily deceive us. A man shall feel a pain which is but in the top of his finger more sensibly than the health of his whole body: yet the health of the body is more than than the pain of a finger. Secondly we feel corruption not by corruption, but by grace; and therefore men, the more they feel their inward corruptions, the more grace they have. Thus much of the combat itself: now let us come to the manner of this fight. It is fought by Lusting. To lust in this place signifies to bring forth and to stir up motions and inclinations in the heart, either to good or evil. Lusting is twofold: the lusting of the flesh, and the lusting of the spirit. The lusting of the flesh hath two actions: the first is, to engender evil motions and passions of self-love, envy, pride, unbelief, anger, etc. Saint james ●aith, jam. 1.14. that men are enticed and drawn away by their own concupiscence. Now this enticing is only by the suggestion of bad cogitations and desires. This action of the flesh made Paul say, Rom. 7. 14. that he was carnal sold under sin. The second action of the flesh is, to hinder, and quench, and overwhelm all the good motions of the spirit. Paul found this in himself when he said, Rom. 7.23. I see another law in my members rebelling against the law of the mind, and leading me captive to the law of sin. By reason of this action of the flesh, the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare: who thinks that he feels something lying on his breast as heavy as a mountain: and would feign have it away, whereupon he strives and labours by hands and voice to remove it, but for his life can not do it. On the contrary, the lusting of the spirit contains two other actions. The first is to beget good meditations, motions, inclinations, and desires in the mind, will, and affections. Of this David speaketh. My reins teach me in the night season: Psal. 16.8. that is, my mind, affection, and will, and my whole soul being sanctified and guided by the spirit of God, do minister unto me considerations of the way in which I ought to walk. Isaias prophesying of the church of the new testament, saith, Isa. 30.22. When a man goeth to the right hand or to the left, he shall hear a voice, saying: Here is the way walk ye in it. Which voice is not only the outward preaching of the ministers, but also the inward voice of the spirit. The second action of the spirit is to hinder and suppress the bad motions and suggestions of the flesh. S. john saith, he that is borne of God sinneth not, because his seed remaineth in him, 1. joh. 3.9. that is, grace wrought in the heart by the holy Ghost, which resisteth the rebellious desires of the flesh. That the manner of this fight may more clearly appear, we must examine it more particularly. In the soul of man there be to special parts, the mind and the will. In the mind there is a double combat. The first is between knowledge of the word of God, and natural ignorance or blindness. For seeing we do in this life know but in part; therefore knowledge of the truth must needs be joined with ignorance in all that are enlightened: and one of these being contrary to another, they strive to overshadow and overcast each other. Hence we may learn the cause why excellent divines do vary in divers points of religion: and it is, because in this combat, natural blindness yet remaining, prevails more or less. Men that are dim sighted and cannot discern without spectacles, if they be set to descry a thing a far off, the most of them would be of divers opinions of it. And men enlightened and regenerate in this life, do but see as in a glass darkly. 1. Cor. 13. Again, this must teach all students of divinity often to suspect themselves in their opinions and defences: seeing in them that are of soundest judgement the light of their understanding is mixed with darkness of ignorance. And they can in many points see but as the man in the gospel, who when our Saviour Christ had in part opened his eyes, saw men walking, not as men, but in the form of trees. Also this must teach all that read the scriptures to invocate & call upon the name of god, that he would enlighten them by his spirit, and abolish the mist of natural blindness. The Prophet David was worthily enlightened with the knowledge of God's word, so as he excelled the ancient and his own teachers in wisdom: yet being privy to himself touching his own blindness, often prayeth in the Psalms, enlighten mine eyes that I may understand the wonders of thy law. By reason of this fight, when natural blindness prevails, the child of god truly enlightened with knowledge to life everlasting, may err not only in lighter points, but even in the very foundation of religion, as the Corinthians and the Galathians did. And as one man may err, so an hundred men may also; yea a whole particular Church; and as one Church may err, so an hundred more may. For in respect of this combat, the estate and condition of all men is alike. Whence it appears that the Church militant upon earth is subject to error. But yet as the diseases of the body be of two sorts: some curable, and some incurable which are to death; so likewise errors are. And the Church though it be subject to sundry falls, yet it cannot err in foundation to death: the errors of God's children be curable. Some may here say, If all men and Churches be subject to error, than it shall not be good to join with any of them, but to separate from them all. I answer, though they may and do err, yet we must not separate from them, so long as they do not separate from Christ. The second combat in the mind, is between faith and unbelief. For faith is imperfect, and mixed with the contrary, unbelief, presuming, doubting, etc. As the man in the gospel saith, Lord, I believe, help mine unbelief. By reason of this fight, when unbelief prevails, the very child of God may fall into fits and pangs of despair: as job and David in their temptations did. For David once considering the propseritie of the wicked, broke out into this speech. Psal. 73. 13. Certainly I have cleansed mine heart in vain, and washed mine hands in innocency. Yea, this despair may be so extreme, that it shall weaken the body and consume it, more than any sickness. No man is to think this strange in the child of God. For though he despair of his election and salvation in Christ yet his desperation is neither total nor final. It is not total, because he doth not despair with his whole heart, faith even at that instant lusting against despair. It is not final, because he shall recover before the last end of his life. To proceed, the combat in the will is this. The will partly willeth & partly nilleth that which is good at the same instant: and so likewise it willeth and nilleth that which is evil: because it is partly regenerate and partly unregenerate. The affections likewise, which are placed in the will, partly embrace and partly eschew their objects: as love partly loveth, and partly doth not love God and things to be loved: fear is mixed and not pure (as schoolmen have dreamt) but partly filial, partly servile, causing the child of God to stand in awe of God, not only for his mercies, but also for his judgements & punishments. The will of a man regenerate is like him that hath one leg sound, the other lame: who in every step which he makes, doth not wholly halt, or wholly go upright, but partly go upright and partly halt. Or like a man in a boat on the water: who goeth upward because he is carried upward by the vessel: and at the same time goes downward, because he walks downward in the same vessel at the same instant. If any shall say, that contraries can not be in the same subject: the answer is, they can not, if one of them be in his full strength a In gradibus remissis non in summis. in the highest degree: but if the force of them both be delayed and weakened, they may be joined together. By reason of this combat, when corruption prevails against grace in the will and affections, there ariseth in the godly a certain deadness or hardness of heart, which is nothing else but a want of sense or feeling. Some may say, that this is a fearful judgement: but the answer is, that there be two kinds of hardness of heart: one which possesseth the heart, and is never felt: this is in them, who have their consciences seared with an hot iron; who by reason of custom in sin are p●st all feeling, Eph. 4.19. Zach. 7.11. who likewise despise the means of softening their hearts. And indeed this is a fearful judgement. There is an other hardness of heart which is felt: and this is not so dangerous as the former: for as we feel our sickness by contrary life and health; so hardness of heart when it is felt, argues quickness of grace, and softness of heart. Of this David often complained in the Psalms: of this the children of Israel speak when they say, Isa. 65.17. Why hast thou hardened our hearts from thy ways? Thus much of the manner of the combat in particular: before we proceed any further, let us mark the issue of it, which is to prevail against the flesh. The spirit prevails against the flesh at two times: in the course of a man's life, and at his end; but yet with some foils received. I say the spirit prevails not in one instant, but in the whole course of a man's life. So S. john saith, 1. joh. 5.19. He which is begotten of God sinneth not: for he preserveth himself: the grace of God in his heart ordinarily prevailing in him. And Paul makes it the property of the regenerate man to walk according to the spirit, Rom. 8.1. which is not now and then to make a step forward, but to keep his ordinary course in the way of godliness. As in going from Berwick to London, it may be a man now and then will go amiss: but he speedily returns to the way again and his course generally shall be right. Again, the spirit prevails in the end of a man's life. For then the flesh is utterly abolished, and sanctification accomplished: because no unclean thing can enter into the kingdom of heaven. This further must be conceived, that when the spirit prevails, it is not without resistance and striving: as Paul testifieth, I do not the good which I would, but the evil which I would not, that do I. Which place is not to be understood only of thoughts and inward motions (as some would have it) nor of particular offences: but of the general practice of his duty or calling, through the whole course of his life. And it is like the practice of a sick man, who having recovered of some grievous disease, walks a turn or twain about his chamber, saying, ah, I would feign walk up and down but I can not: meaning not that he can not walk at all, but signifying that he can not walk as he would, being soon wearied through faintness. I added further, that this prevailing is with foils. A foil is, when the flesh ●or the time vanquisheth and subdueth the spirit. In this case, the man regenerate is like a soldier, that with a blow hath his brainpan cracked, so as he lies groveling astonished not able to fight: or like him that hath a fit of the falling sickness, who for a time lies like a dead man. Hence the question may be moved, whether the flesh prevailing doth not extinguish the spirit, and so cut off a man from Christ, till such time as he be engrafted again. The answer is this: There be two sorts of Christians: one who doth only in show & name profess Christ: and such an one is no otherwise a member of Christ's mystical body, than a wooden leg set to the body is a member of the body. The second is he that in name and deed is a lively part & member of Christ. If the first fall, he can not be said to be cut off, because he was never engrafted. If the second fall, he may be and is cut off from Christ. But mark how: he is not wholly cut off, but in some part, namely in respect of the inward fellowship and communion with Christ, but not in respect of conjunction with him. A man's arm taken with the dead palsy, hangs by and receives no heat, life, or sense from the rest of the members, or from the head, yet for all this, it remains still united and coupled to the body, and may again be recovered by plasters and physic: so after a grievous fall the child of God feels no inward peace and comfort, but is smitten in conscience with the trembling of a spiritual palsy for his offence: and yet indeed still remains before God a member of Christ in respect of conjunction with him, and shall be restored to his former estate after serious repentance. And God permits these foils for weighty causes: first that men might be abashed and confounded in themselves with the consideration of their vile natures, and learn not to swell with pride; because of God's grace. Paul ●aith, th●t after he had been rapt into the third heaven, 2. Cor. 12.7. the angel Satan was sent to buffet him, and (as we say) to beat him black and blue, that he might not be exalted out of measure. The second, that we may learn to deny ourselves & cleave unto the Lord from the bottom of our hearts. Paul saith that he was sick to death, 2. Cor. 1.9. that he might not trust in himself, but in God who raiseth the dead. Thus much of the manner of the combat: now follows the cause of it. The cause is the contrariety that is between the flesh and the spirit. As Paul saith, Rom. 8.5. The wisdom of the flesh is enmity to God. Hence we are taught, that since the fall, there is no freewill in man in spiritual matters, concerning either the worship of God or life everlasting. For flesh is nothing else but our natural disposition: and man is nothing else but flesh by nature: for the spirit comes afterward by grace: and the flesh is flat contrary to the spirit, which makes us do that which is pleasing unto God. Wherefore the will naturally is a flat bondslave unto sin. Again, hence we may learn, that it is not an easy matter to practise religion: which is to live according to the spirit, to which our natural disposition is as contrary as fire to water: wherefore if we will obey God, we must learn to force our natures to the duties of godliness; yea, even sweat and take pains therein. Lastly, here we may learn the nature of sin. The spirit is not a substance but a quality: and therefore the flesh which is nothing else but original sin, and is contrary to the spirit, must also be a quality: for such as the nature of one contrary is, such is the other. There is in every man the substance of body and soul, this can not be sin, for then the spirit also should be the substance of man. There is also in the substance the faculties of body and soul: and they can not be sin, for then every man should have lost the faculties of his soul by Adam's fall. Lastly in the faculties there is a contagion or corruption which carrieth them against the law: and that is properly sin and the flesh, which is contrary to the spirit. The fourth point is, touching the persons in whom this combat is. Paul shows who they are, when he saith, So that ye can not, etc. where it appears, that such as have this combat in them must be as the Galatians, men justified and sanctified: and yet not all such, but only they that be of years: for the infants of the faithful, howsoever we must repute them to belong to the kingdom of heaven, and therefore to be justified and sanctified: yet because they do not commit actual sin, they want this combat of the flesh and spirit, which stands in action. As for those which be unregenerate, they never felt this fight. If any say that the worst man in the world, when he is about to commit any sin, hath a strife and fight in him. It is true indeed: but that is an other kind of combat, which is between the conscience and the heart. The conscience on the one part terrifying the man from sin: the will and the affections hailing and pulling him thereunto: the will and the affections wishing and desiring that sin were no sin, and God's commandment abolished: whereas chose the conscience with a shrill voice proclaims sin to be sin. This fight was in Pilate, who by the force of his conscience feared to condemn Christ; and yet was willing, and yielded to condemn him that he might please the people. Furthermore this combat is in the regenerate but during the time of this life. For they which are perfectly sanctified feel no strife. If any shall say, that this combat was in Christ, when he said, Father, if it be thy will, let this cup pass from me, yet not my will but thine be done. Indeed here is a combat, but of an other sort; namely the fight of two diverse desires: the one was a desire to do his father's will in suffering the death of the cross: the other a natural desire (which was no sin but a mere infirmity of human nature) whereby he in his manhood desires (as the manner of nature is to seek the preservation of it self) to have the cursed death of the cros●e removed from him. The fifth point is the effect of this combat, which is to make the man regenerate, that he can not do the things which he would: and this must be understood in things both good and evil. And first he can not do the evil which he would for two causes. First, because he can not commit sin at what time soever he would. Saint john saith, He that is borne of God sinneth not, neither can he sin, because he is borne of God, 1. joh. 3.9. that is, he can not sin at his pleasure or when he will. joseph when he was assaulted by Putiphars' wife to adultery; because the grace of God abounded in him, whereby he answered her, saying, Shall I do this, and sin against God, he could not then sin. Lot because his righteous heart was grieved in seeing and hearing the abominations of Sodom, could not then sin as they of Sodom did. Hence it appears, that such persons as live in the daily practice of sin against their own consciences, (though they be professors of the true religion of Christ) have no soundness of grace in them. Secondly, the man regenerate can not sin in what manner he would: and there be two reasons thereof. First, he can not sin with full consent of will, or with all his heart: because the will so far forth as it is regenerate, resisteth and and draweth back: yea, even then when a man is carried headlong by the passions of the flesh, he feels some contrary motions of a regenerate conscience. It is a rule that sin doth not reign in the regenerate. For so much grace as is wrought in the mind, will, affections: so much is abated proportionally of the strength of the flesh. Wherefore when he commits any sin, he doth it partly willingly, and partly against his will. As the mariners in the tempest, cast jonas into the sea willingly: for otherwise they had not done it: and yet against their wills too: which appears because they prayed, and cast their goods out of the ship, and laboured in the rowing against the tempest, and that very long before they cast him out. And herein lies the difference between two men committing one and the same sin, the one of them being regenerate, the other unregenerate. For the latter sins with all his heart and with full consent, and so doth not the first. Secondly, though he fall into any sin, yet he doth not lie long in it, but speedily recovers himself, by reason of grace in his heart. Hence it is manifest, that sins of infirmity are committed only of such as are regenerate. As for the man unregenerate he can not sin of infirmity whatsoever some falsely think. For he is not weak but stark dead in sin. And sins of infirmity are such only as rise of constraint, fear, hastiness, and such like sudden passions in the regenerate. And though they sin of weakness often by reason of this spiritual combat, yet they do not always: for they may sin against knowledge and conscience of presumption. To come to the second point: the regenerate man can not do the good which he would: because he can not do it perfectly and sound according to Gods will as he would. Paul saith, Rom. 7. 1●. To will is present with me, but I find no means (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perfectly to do that which I would. In this point the godly man is like a prisoner that is gotten forth of the jail, and that he might escape the hand of the keeper, desires and strives with all his heart to run an hundred miles in a day; but because he hath strait and weighty bolts on his legs, cannot for his life creep past a mile or twain, and that with chase his flesh & tormenting himself. So the servants of God do heartily desire, and endeavour to obey God in all his commandments: as it is said of King josias, 2. king. 23. 25. That he turned to God with all his heart, with all his soul, with all his might, according to all the laws of Moses, etc. yet because they are clogged with the bolts of the flesh, they perform obedience both slowly and weakly, with divers slips and falls. Thus much of the combat: now let us see what use may be made of it. First of all, by it we learn what is the estate of a Christian man in this life. A Christian is not one that is free from all evil cogitations, from rebellious inclinations and motions of will and affections, from all manner of slips in his life and conversation: for such an one is a mere devise of man's brain, and not to be found upon earth. But indeed he is the sound Christian that feeling himself laden with the corruptions of his vile and rebellious nature, bewails them from his heart, and with might and main fights against them by the grace of God's spirit. Again here is overthrown the Popish opinion of merit and justification by works of grace, on this manner. Such as the cause of works is, such are works themselves. The cause of works in man, is the mind, will, and affections sanctified: in which, the flesh and the spirit are mixed together, as hath been showed before. Therefore works of grace, even the best of them are mixed works, partly holy and partly sinful. Whereby it is evident to a man that hath but common sense, that they are not answerable to the righteousness of the law: and that therefore they can neither merit life, or any way justify a man before God. If any reply, that good works are the works of God's spirit, and for that cause perfectly righteous. I answer, it is true indeed, they come from the H. Ghost that can not sin, but not only or immediately. For they come also from the corrupt mind & will of man, and in that respect become sinful, as sweet water issuing out of a pure fountain, is by a filthy channel made corrupt. Thirdly, we do hence learn that concupiscence or original sin is properly and indeed sin after baptism, though it please the Council of Trent to decree otherwise. For after baptism it is flat contrary to the spirit, and rebels against it. Papists object that it is taken away by baptism. Answ. Original sin or the flesh is taken away in the regenerate thus. In it there be three things; the guilt, the punishment, the corruption: the first two are quite abolished by the merit of Christ's death in baptism: the third, that is, the corruption remains still: but mark in what manner: it remains weakened, it remains not imputed to the person of the believer. Lastly, hereby we are taught to be watchful in prayer. Watch and pray (saith Christ) etc. for the spirit is ready, but the flesh is weak. Rebecca, when two twins strove in her womb was troubled and said, Why am I so? wherefore she went to ask the Lord, namely by some Prophet. So when we feel this inward fight, the best thing is to have recourse to God by prayer, and to his word, that the spirit may be strengthened against the flesh. As the children of Israel by compassing the city of jerico seven days, and by sounding rams horns overturned the walls thereof: so by serious invocation of God's name the spirit is confirmed, and the turrets and towers of the rebellious flesh battered. The voice of a man 1. Carnal of Evil. I do that which is evil and I will do it. Good. I do not that which is good and I will not do it. 2. Regenerate of Evil. I do the evil, which I would not. Good. I do not do the good which I would. 3. Glorified of Evil. I do not that which is evil, and I will not do it. Good. I do that which is good, and I will do it. A salve for a sick man: OR, A TREATISE CONTAINING THE NATURE, DIFFERENCES, AND KINDS OF DEATH; AS ALSO THE right manner of dying well. And It may serve for spiritual instruction to 1. Mariners when they go to sea. 2. soldiers when they go to battle. 3. womans when they travel of child. PRINTED BY JOHN LEGAT, PRINTER to the University of Cambridge. 1600. TO THE RIGHT HONOURABLE AND VIRTUOUS Lady the Lady Lucy, Countess of Bedford. THe death of the righteous, that is, of every believing and repentant sinner, is a most excellent blessing of God, and brings with it many worthy benefits: which thing I prove on this manner. I. God both in the beginning and in the continuance of his grace, doth greater things unto his servants then they do commonly ask or think, and because he hath promised aid and strength unto them, therefore in wonderful wisdom he casteth upon them this heavy burden of death, that they might make experience what is the exceeding might & power of his grace in their weakness. II. judgement begins at god's house: & the righteous are laden with afflictions & temptations in this life, & therefore in this world they have their deaths and hells, that in death they might not feel the torments of hell and death. III. When Lazarus was dead Christ said, He is not dead but sleepeth: hence it followeth that the christian man can say, My grave is my bed, my death is my sleep: in death I die not, but only sleep. It is thought that of all terrible things death is most terrible: but it is false to them that be in Christ, to whom many things happen far more heavy and bitter than death. IV. Death at the first brought forth sin, but death in the righteous by means of Christ's death, abolisheth sin, because it is the accomplishment of mortification. And death is so far from destroying such as are in Christ, that there can be no better refuge for them against death: for presently after the death of the body, follows the perfect freedom of the spirit, and the resurrection of the body. V. Last, death is a means of a Christian man's perfection, as Christ in his own example showeth, saying, Luk. 1.31. Behold, I will cast out devils, and will heal still to day and to morrow, and the third I will be perfected. Now this perfection in the members of Christ is nothing else but the blessing of God the author of peace, sanctifying them throughout, that their whole spirits and souls, and bodies, may be preserved without blame to the coming of our Lord jesus Christ. Now having often thus considered with myself of the excellency of death, I thought good to draw the sum and chief heads thereof into this small Treatise: the protection and consideration whereof, I commend to your Ladyship, desiring you to accept of it, and read it at your leisure. If I be blamed for writing unto you of death, whereas by the course of nature you are not yet near death, Solomon will excuse me, who saith that we must remember our Creator in the days of our youth. Thus hoping of your H. good acceptance, I pray God to bless this my little labour to your comfort and salvation. Septemb. 7. 1595. Your H. in the Lord, W. Perkins. ECCLESIASTES. 7. 3. The day of death is better than the day that one is borne. THese words are a rule or precept laid down by Solomon for weighty causes. For in the chapters going before he sets forth the vanity of all creatures under heaven; and that at large in the very particulars. Now men hereupon might take occasion of discontentment in respect of their estate in this life: therefore Solomon in great wisdom here, takes a new course, & in this chapter begins to lay down certain rules of direction and comfort that men might have somewhat wherewith to arm themselves against the troubles and the miseries of this life. The first rule is in this third verse, that a good name is better than a precious ointment: that is, a name gotten & maintained by godly conversation, is a special blessing of God, which in the midst of the vanities of this life, ministereth greater matter of rejoicing and comfort to the heart of man, than the most precious ointment can do to the outward senses. Now some man having heard this first rule concerning good name, might object and say, that renown & good report in this life affords slender comfort: considering that after it follows death, which is the miserable end of all men. But this objection the wise man removeth by a second rule in these words which I have in hand, saying, that the day of death is better than the day that one is borne. That we may come to the true & proper sense of this precept or rule, three points are to be considered. First, what is death here mentioned: secondly, how it can be truly said, that the day of death is better than the day of birth: thirdly in what respect it is better. For the first, death is a deprivation of life as a punishment ordained of God and imposed on man for his sin. First, I say, it is a deprivation of life, because the very nature of death is he absence or defect of that life which God vouchsafed man by his creation. I add further that death is a punishment, more especially to intimate the nature and quality of death; and to show, that it was ordained as a means of execution of God's justice and judgement. And that death is a punishment, Paul plainly avoucheth when he saith, that by one man sin entered into the world, and death by sin. And again, that death is the stipend, wages, or allowance of sin. Furthermore in every punishment there be three workers: the ordainer of it, the procurer, and the executioner. The ordainer of this punishment is God in the estate of man's innocency, by a solemn law then made in these very words, In the day that thou eatest thereof, thou shalt die the death, Genesis 2. ●7. But it may be alleged to the contrary, that the Lord saith by the Prophet Ezechiel, that he will not the death of a sinner, Ezec. 33. 11. and therefore that he is no ordainer of death. The answer may easily be made, and that sundry ways. First, the Lord speaks not this to all men or of all men, but to his own people the church of the jews, as appears by the clause perfixed, Vers. 10. Son of man, say unto the ●ouse of Israel, etc. Again, the words are not spoken absolutely but only in way of comparison, in that of the twain he rather wills the conversion and repentance of a sinner, than his death and destruction. Thirdly the very proper meaning of the words import thus much, that God doth take no delight or pleasure in the death of a sinner, as it is the ruin and destruction of the creature. And yet all this hinders not but that God in a new regard and consideration may both will and ordain death, namely, as it is a due and deserved punishment, tending to the execution of justice: in which justice God is as good as in his mercy. Again it may be objected, that if death indeed had been ordained of God, than Adam should have been destroyed, and that presently upon his fall. For the very words are thus, Whensoever thou shalt eat of the forbidden fruit, thou shalt certainly die. Auswere. Sentences of Scripture are either Legal or evangelical, the law and the Gospel being two several and distinct parts of God's word. Now this former sentence is Legal and must be understood with an exception borrowed from the Gospel or the covenant of grace made with Adam, and revealed to him after his fall. The exception is this. Thou shalt certainly die whensoever thou eatest the forbidden fruit, except I do further give thee a means of deliverance from death, namely the seed of the woman to bruise the serpent's head. Secondly it may be answered, that Adam and all his posterity died, and that presently after his fall, in that his body was made mortal, and his soul became subject to the curse of the Law. And whereas God would not utterly destroy Adam at the very first, but only impose on him the beginnings of the first and second death; he did the same in great wisdom, that in the midst of his justice he might make a way to mercy: which thing could not have been if Adam had perished. The executioner of this punishment is he that doth impose and inflict the same on man, and that also is God himself, as he testifieth of himself in the prophet Esai, Isa. 4●. 6. I make peace and create evil. Now evil is of three sorts: natural, moral, material. Natural evil, is the destruction of that order which God set in every creature by the creation. Moral evil, is the want of that righteousness and virtue which the law requires at man's hand; and that is called sin. Material evil, is any matter or thing which in itself is a good creature of God, yet so, as by reason of man's fall it is hurtful to the health and life of man, as henbane, wolfebane, hemlock, and all other poisons are● Now this saying of Esai must not be understood of moral evils, but of such as are either material or natural; to the latter of which, death is to be referred, which is the destruction or abolishment of man's nature created. The procurer of death is man not God; in that man by his sin and disobedience did pull upon himself this punishment. Therefore the Lord in Oseah, Ose. 13.9. O Israel, one hath destroyed thee, but in me is thine help. Against this it may be objected, that man was mortal in the estate of innocency before the fall. Answer. The frame and composition of man's body considered in itself was mortal, because it was made of water and earth and other elements which are of themselves alterable and changeable: yet if we respect that grace and blessing which God did vouchsafe man's body in his creation, it was unchangeable and immortal, and so by the same blessing should have continued, if man had not fallen: and man by his fall depriving himself of this gift and blessing, became every way mortal. Thus it appears in part what death is: yet for the better clearing of this point, we are to consider the difference of the death of a man and of a beast. The death of a beast is the total and final abolishment of the whole creature: for the body is resolved to his first matter, and the soul arising of the temperature of the body, vanisheth to nothing. But in the death of man it is otherwise. For though the body for a time be resolved to dust, yet must it rise again in the last judgement and become immortal: and as for the soul, it subsisteth by itself out of the body and is immortal. And this being so, it may be demanded, how the soul can die the second death. Answ. The soul dies, not because it is utterly abolished: but because it is as though it were not, and it ceaseth to be in respect of righteousness and fellowship with God. And indeed this is the death of all deaths, when the creature hath subsisting and being, and yet for all that is deprived of all comfortable fellowship with God. The reason of this difference is, because the soul of a man is a spirit or spiritual substance, whereas the soul of a beast is no substance, but a natural vigour or quality, and hath no being in itself without the body on which it wholly dependeth. The soul of man chose being created of nothing, and breathed into the body, and as well subsisting forth of it as in it. The kinds of death are two, as the kinds of life are, bodily and spiritual. Bodily death is nothing else but the separation of the soul from the body, as bodily life is the conjunction of body and soul: and this death is called the first, because in respect of time it goes before the second. Spiritual death is the separation of the whole man both in body and soul from the gracious fellowship of God. Of these twain, the first is but an entrance to death, and the second is the accomplishment of it. For as the soul is the life of the body, so God is the life of the soul, and his spirit is the soul of our souls, and the want of fellowship with him brings nothing but the endless and unspeakable horrors and pangs of death. Again, spiritual death hath three distinct and several degrees. The first is, when a man that is alive in respect of temporal life, lies dead in sin. Of this degree Paul speaks when he saith, 1. Tim. 5. 6. But she that liveth in pleasure is dead while she liveth. And this is the case of all men by nature, who are children of wrath and dead in sins and trespasses. Eph. 2.1. The second degree is the very end of this life when the body is laid in the earth, and the soul descends to the place of torment. The third degree is in the day of judgement, when the body and soul meet again and go both to the place of the damned, there to be tormented for ever and ever. Having thus found the nature and differences and kinds of death, it is more than manifest, that the text in hand is to be understood, not of the spiritual but of the bodily death: because it is opposed to the birth or nativity of man. The words than must carry this sense: The time of bodily death in which the body and soul of man are severed asunder, it is better than the time in which one is brought into the world. Thus much of the first point: now followeth the second, and that is, how this can be true which Solomon saith, that the day of death is better than the day of birth. I make not this question to call the Scriptures into controversy, which are the truth itself, but I do it for this end, that we might without wavering be resolved of this which Solomon avoucheth. For there may be sundry reasons brought to the contrary. Therefore let us handle the question: the reasons or objections which may be alleged to the contrary, may all be reduced to six heads. The first is taken from the opinion of wise men, who think it the best thing of all never to be borne, and the next best to die quickly. Now if it be the best thing in the world not to be borne at all, than it is the worst thing that can be to die after a man is borne. Answer. There be two sorts of men: one, that live and die in their sins without repentance: the other, which unfamedly repent and believe in Christ. Now this sentence may be truly avouched of the first: of whom we may say as Christ said of judas, It had been good for him that he had never been borne. But the saying applied to the second sort of men is false. For to them that in this life turn to God by repentance, the best thing of all is to be borne; because their birth is a degree of preparation to happiness: and the next best is to die quickly; because by death they enter into possession of the same their happiness. For this cause Balaam desired to die the death of the righteous: & Solomon in this place prefers the day of death before the day of birth, understanding that death which is joined with godly life, or the death of the righteous. The second objection is taken from the testimonies of Scripture. Death is the wages of sin, Rom. 6.22. it is an enemy of Christ, 1. Cor. 15. and the curse of the law. Hence it seems to follow that in and by death, men receive their wages and payment for their sins: that the day of death is the doleful day in which the enemy prevails against us: that he which dieth is cursed. Ans. We must distinguish of death: it must be considered two ways: first as it is by itself in his own nature: secondly, as it is altered and changed by Christ. Now death by itself considered, is indeed the wages of sin, an enemy of Christ and of all his members, and the curse of the law, yea the very suburbs & gates of hell: yet in the second respect, it is not so. For by the virtue of the death of Christ, it ceaseth to be a plague or punishment, & of a curse it is made a blessing, and is become unto us a passage or mid-waie between this life and eternal life, and as it were a little wicket or door whereby we pass out of this world and enter into heaven. And in this respect the saying of Solomon is most true. For in the day of birth, men are borne and brought forth into the vale of misery, but afterward when they go hence, having death altered unto them by the death of Christ, they enter into eternal joy and happiness with all the Saints of God for ever. The third objection is taken from the examples of most worthy men, who have made their prayers against death. As our Saviour Christ, who prayed on this manner, Father if it be thy will, let this cup pass from me, yet not my will but thy will be done. Psal. 6.4. And David prayed, Return, O Lord, deliver my soul, save me for thy mercy's sake: for in death there is no remembrance of thee: in the grave who shall praise thee! Esa. 38.10. And Ezechiah, when the Prophet Esai bade him set his house in order, and told him that he must die, wept sore, and that in respect of death. Now by the examples of these most worthy men, yea by the example of the son of God himself, it may seem that the day of death is the most terrible and doleful day of all. Answer. When our Saviour Christ prayed thus to his father, he was in his agony, and he then as our Redeemer stood in our room and stead, to suffer all things that we should have suffered in our own persons for our sins: and therefore he prayed not simply against death, but against the cursed death of the cross, and he feared not death itself, which is the separation of body and soul, but the curse of the law which went with death, namely the unspeakable wrath and indignation of God. The first death troubled him not, but the first and second joined together. Touching David, when he made the sixth psalm, he was not only sick in body, but also perplexed with the greatest temptation of all, in that he wrestled in conscience with the wrath of God, as appears by the words of the text, where he saith, Lord, rebuke me not in thy wrath. And by this we see that he prayed not simply against death, but against death at that instant when he was in that grievous temptation. For at other times he had no such fear of death, as he himself testifieth, saying, Psal. 23.4. Though I should walk through the valley of the shadow of death, I will fear no evil. Therefore he prayed against death only as it was joined with the apprehension of God's wrath. Lastly, Ezechiah prayed against death, not only because he desired to live and do service to God in his kingdom, but upon a further and more special regard; because when the prophet brought the message of death, he was without issue, and had none of his own body to succeed him in his kingdom. It will be said, what warrant had Ezechiah to pray against death for this cause. Answer. His warrant was good: for God had made a particular promise to David and his posterity after him, 1. King. 8.25. that so long as they feared God and walked in his commandments, they should not want issue to sit upon the throne of the kingdom after them. Now Ezechiah at the time of the Prophet's message remembering what promise God had made, and how he for his part had kept the condition thereof, in that he had walked before God with an upright heart, and had done that which was acceptable in his sight; he prayed against death, not so much because he feared the danger of it, but because he wanted issue. This prayer God accepted & heard, and he added fifteen years unto his days, & two years after gave him Manasses. The fourth objection is this, that those which have been reputed to be of the better sort of men oftentimes have miserable ends: for some end their days despairing, some raving and blaspheming, some strangely tormented: it may seem therefore that the day of death is the day of greatest woe and misery. To this I answer first of all generally, that we must not judge of the estate of any man before God by outward things, whether they be blessings or judgements, whether they fall in life or death. For (as Solomon saith) all things come alike to all: and the same condition is to the just and the wicked, to the good & to the pure & to the polluted, & to him that sacrificeth, & to him that sacrificeth not: as is the good so is the sinner, he that sweareth as he that feareth a● oath. Secondly I answer the particulars which be alleged on this manner: And first of all touching despair, it is true that not only wicked and loose persons despair in death, but also repentant sinners, who oftentimes in their sickness, testify of themselves, that being alive and lying in their beds, they feel themselves as it were to be in hell, and to apprehend the very pangs and torments thereof. And I doubt not for all this, but that the child of God most dear unto him, may through the gulf of desperation attain to everlasting happiness. This appears by the manner of Gods dealing in the matter of our salvation. All the works of God are done in and by their contraries. In the creation, all things were made, not of something, but of nothing, clean contrary to the course of nature. In the work of Redemption, God gives life, not by life, but by death: and if we consider aright of Christ upon the cross, we shall see our paradise out of paradise in the midst of hell. For out of his own cursed death, doth he bring us life and eternal happiness. Likewise in effectual vocation, when it pleaseth God to convert and turn men unto him, he doth it by the means of the Gospel preached, which in reason should drive all men from God. For it is as contrary to the nature of man as fire to water, and light to darkness: and yet for all this, though it be thus against the disposition and heart of man, it prevails with him and turns him to God. Furthermore, when God will send his own servants to heaven, he sends then a contrary way, even by the gates of hell: and when it is his pleasure to make men depend on his favour and providence, he makes them feel his anger, and to be nothing in themselves, that they may wholly depend upon him, and be whatsoever they are in him. This point being well considered, it is manifest that the child of God may pass to heaven by the very gulfs of hell. The love of God is like a sea, into which when a man is cast, he neither feels bottom nor sees bank. I conclude therefore that despair, whether it arise of weakness of nature, or of conscience of sin; though it fall out about the time of death, can not prejudice the salvation of them that are effectually called. As for other strange events which fall out in death, they are the effects of diseases. Rave and blaspheming arise of the disease of melancholy and of frenzies, which often happen at the end of burning fevers, the choler shooting up to the brain. The writhing of the lips, the turning of the neck, the buckling of the joints and the whole body, proceed of cramps and convulsions, which follow after much evacuation. And whereas some in sickness are of that strength that three or four men cannot hold them without bonds, it comes not of witchcrafts and possessions, as people commonly think, but of choler in the veins. And whereas some when they are dead, become as black as pitch (as Bonner was) it may arise by a bruise, or an imposthume, or by the black jaundice, or by the putrefaction of the liver: and it doth not always argue some extraordinary judgement of God. Now these and the like diseases with their Symptoms and strange effects, though they shall deprive man of his health, and of the right use of the parts of his body, and of the use of reason too: yet they cannot deprive his soul of eternal life. And all sins, procured by violent diseases, and proceeding from repentant sinners are sins of infirmity: for which, if they know them, & come again to the use of reason, they will further repent; if not, they are pardoned and buried in the death of Christ. And we ought not so much to stand upon the strangeness of any man's end, when we know the goodness of his life: for we must judge a man not by his death, but by his life. And if this be true, that strange diseases, and thereupon strange behaviours in death, may befall the best man that is, we must learn to reform our judgements of such as lie at the point of death. The common opinion is, that if a man lie quietly and go away like a lamb (which in some diseases, as consumptions and such like, any man may do) than he goes strait to heaven: but if the violence of the disease stir up impatience, and cause in the party frantic behaviours, than men use to say, there is a judgement of God serving either to discover an hypocrite, or to plague a wicked man. But the truth is otherwise. For indeed a man may die like a lamb, and yet go to hell: and one dying in exceeding torments and strange behaviours of the body, may go to heaven. And by the outward condition of any man, either in life or death, we are not to judge of his estate before God. The fifth objection is this. When a man is most near death, than the devil is most busy in temptation, and the more men are assaulted by Satan, the more dangerous & troublesome is their case. And therefore it may seem that the day of death is the worst day of all. Ans. The condition of God's children in death is twofold. Some are not tempted, and some are. Some I say are not tempted, as Simeon, who when he had seen Christ, broke forth & said, Lord, now lettest thou thy servant depart in peace, etc. foresignifying no doubt, that he should end his days in all manner of peace. As for them which are tempted, though their case be very troublesome and perplexed, yet their salvation is not further off, by reason of the violence and extremity of temptation. For God is then present by the unspeakable comfort of his spirit, and when we are most weak, he is most strong in us: because his manner is to show his power in weakness. And for this cause, even in the time of death the devil receives the greatest foil, when he looks for the greatest victory. The sixth objection is this. Violent and sudden death is a grievous curse, & of all evils which befall man in this life, none is so terrible: therefore it may seem, that the day of sudden death is most miserable. Ans. It is true indeed, that sudden death is a curse and a grievous judgement of God, and therefore not without cause feared of men in the world: yet all things considered, we ought more to be afraid of an impenitent and evil life, then of sudden death. For though it be evil, as death itself in his own nature is, yet we must not think it to be simply evil: because it is not evil to all men, nor in all respects evil. I say it is not evil to all men, considering that no kind of death is evil or a curse unto them that are in Christ, who are freed from the whole curse of the Law. And therefore the holy Ghost saith, Apoc. 14.13. Blessed are they that die in the Lord for they rest from their Labour: whereby is signified that they which depart this life, being members of Christ, enter into everlasting happiness; of what death soever they die, yea though it be sudden death. Again I say, that sudden death is not evil in all respects. For it is not evil, because it is sudden, but because it commonly takes men unprepared, and by that means makes the day of death a black day, and as it were a very speedy downfall to the gulf of hell. Otherwise if a man be ready and prepared to die, sudden death is in effect no death, but a quick and speedy entrance to eternal life. These objections being thus answered, it appears to be a manifest truth which Solomon saith, that the day of death is better indeed then the day of birth. Now I come to the third point, in which the reasons and respects are to be considered, that make the day of death to surpass the day of a man's birth: and they may all be reduced to this one, namely that the birth day is an entrance into all woe and misery; whereas the day of death joined with godly and reformed life, is an entrance or degree to eternal life. Which I make manifest thus: Eternal life hath three degrees, one in this life, when a man can truly say that he lives not, but that Christ lives in him: and this all men can say that repent and believe and are justified and sanctified, and have peace of conscience with other gifts of God's spirit, which are the earnest of their salvation. The second degree is in this life, when the body goes to the earth, and the soul is carried by the Angels into heaven. The third is in the end of the world at the last judgement, when body and soul reunited, do jointly enter into eternal happiness in heaven. Now of these three degrees, death itself being joined with the fear of God, is the second: which also containeth in it two worthy steps to life. The first, is a freedom from all miseries, which have their end in death. For though men in this life are subject to manifold dangers by sea and land, as also to sundry aches, pains, and diseases, as fevers, and consumptions, etc. yet when death comes there is an end of all. Again, so long as men live in this world, whatsoever they be, they do in some part lie in bondage under original corruption and the re●nants thereof, which are doubtings of God's providence, unbelief, pride of heart, ignorance, covetousness, ambition, envy, hatred, lust, and such like sins, which bring forth fruits unto death. And to be in subjection to sin on this manner, is a misery of all miseries. Therefore Paul when he was tempted unto sin by his corruption, 2. Cor. 12.7. calls the very temptation the buffets of Satan, and as it were a prick or thorn wounding his flesh, and paining him at the very heart. Again, in another place wearied with his own corruptions, he complains that he is sold under sin, and he cries out, O miserable man that I am, who shall deliver me from this body of death? Rom. 7. 14, 24. Psal. 119.136 David saith, that his eyes gushed out with rivers of tears when other men sinned against God: how much more than was he grieved for the sins wherewith he himself was overtaken in this life. And indeed it is a very hell for a man that hath but a spark of grace, to be exercised, turmoiled, and tempted with the inborn corruptions and rebellions of his own heart: and if a man would devise a torment for such as fear God and desire to walk in newness of life, he can not devise a greater than this. For this cause blessed is the day of death which brings with it a freedom from all sin whatsoever. For when we die, the corruption of nature is quite abolished, and sanctification is accomplished. Lastly, it is a great misery that the people of God are constrained in this world to live and converse in the company of the wicked; as sheep are mingled with goats which strike them, annoy their pasture, and muddy their water. Hereupon David cried out, Psal. 120.5. 1. king. 19.4. Woe is me that I r●maine in Meshech, and dwell in the tents of Ke●ar. When Elias saw that Ahab and jesabel had planted idolatry in Israel, and that they sought his life also, he went apart into the wilderness and desired to die. But this misery also is ended in the day of death, in as much as death is as it were the hand of God to sort and single out those that be the servants of God from all ungodly men in this most wretched world. Furthermore this exceeding benefit comes by death, that it doth not only abolish the miseries which presently are upon us, but also prevent those which are to come. Esa. 57 1. The righteous (saith the Prophet Esay) perisheth, and no man considereth it in his heart: and merciful men are taken away, and no man understandeth that the righteous is taken away for the evil to come. Example of this we have in josias. 2. King. 22. 20. Because (saith the Lord) thine heart did melt, and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this place, etc. behold therefore I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil whi●h I will bring upon this place. And Paul saith, that among the Corinthians some were asleep, 1. cor. 11.23. that is, dead, that they might not be condemned with the world. Thus much of freedom from misery, which is the first benefit that comes by death, and the first step to life: now follows the second, which is, that death gives an entrance to the soul, that it may come into the presence of the everliving God, of Christ, and of all the Angels and Saints in heaven. The worthiness of this benefit makes the death of the righteous to be no death, but rather a blessing to be wished of all men. The consideration of this made Paul to say, Phil. 1. I desire to be dissolved: but what is the cause of this desire? that follows in the next words, namely, that by this dissolution he might come to be with Christ. When the Queen of Sheba saw all Salomon's wisdom, and the house that he had built, and the meat of his table, and the sitting of his servants, and the order of his ministers, and their apparel, etc. she said, 1. king. 10.8. Happy are thy men, happy are these thy servants which stand ever before thee and hear thy wisdom: much more than may we say, that they are ten thousand fold happy which stand not in the presence of an earthly King, but before the King of kings, the Lord of heaven and earth; and at his right hand enjoy pleasures for evermore. Moses hath been renowned in all ages for this, that God vouchsafed him but so much favour as to see his hinder parts at his request: O then, what happiness is this, to see the glory and majesty of God face to face, and to have eternal fellowship with God our father, Christ our Redeemer, and the holy Ghost our comforter, and to live with the blessed Saints and Angels in heaven for ever. Thus now the third point is manifest, namely in what respects death is more excellent than life. It may be here the mind of man unsatisfied will yet further reply and say, that howsoever in death the souls of men enter into heaven, yet their bodies, though they have been tenderly kept for meat, drink, and apparel; and have slept many a night in beds of down, must lie in dark and loathsome graves, and there be wasted and consumed by worms. Answ. All this is true indeed, but all is nothing; if so be it we will but consider aright of our graves as we ought. We must not judge of our graves, as they appear to the bodily eye, but we must look upon them by the eye of faith, and consider them as they are altered and changed by the death and burial of Christ, who having vanquished death upon the cross, pursued him afterward to his own den, and foiled him there, and deprived him of his power. And by this means Christ in his own death hath buried our death, and by the virtue of his burial, as sweet incense, hath sweetened and perfumed our graves, and made them of stinking and loathsome cabbines, Isa. 52.2. to become princely palaces, and beds of most sweet and happy rest, far more excellent than beds of down. And though the body rot in the grave, or be eaten of worms, or of fishes in the sea, or burnt to ashes, yet that will not be unto us a matter of discomfort, if we do well consider the ground of all grace, namely, our conjunction with Christ. It is indeed a spiritual and yet a most real conjunction. And we must not imagine that our souls alone are joined to the body or soul of Christ, but the whole person of man both in body and soul is joined and united to whole Christ. And when we are once joined to Christ in this mortal life by the bond of the spirit, we shall remain and continue eternally joined with him: and this union once truly made shall never be dissolved. Hence it follows, that although the body be severed from the soul in death, yet neither body nor soul are severed from Christ, but the very body rotting in the grave, drowned in the sea, burned to ashes, abides still united to him, and is as truly a member of Christ then as before. This point we must remember as the foundation of all our comfort, and hold it for ever as a truth. For look what was the condition of Christ in death, the same or the like is the condition of all his members. Now the condition of Christ was this, though his body & soul were severed each from other as far as heaven & the grave, yet neither of them were severed from the godhead of the Son, but both did in death subsist in his person. And therefore though our bodies and souls be pulled asunder by natural or violent death, yet neither of them no not the body itself shall be severed and disjoined from Christ. It will be alleged, that if the body were then united to Christ, it should live and be quickened in the grave. Ans. Not so: when a man's arm or leg is taken with the dead palsy, it receives little or no heat, life, sense, or motion from the body: and yet notwithstanding it remains still a membrr of the body, because the flesh and the bone of it remain joined to the flesh and the bone of the body: even so may the body remain a member of Christ, though for some space of time it receive neither sense nor motion nor life from the soul or from the spirit of Christ. Furthermore, we must remember that by the virtue of this conjunction, shall the dead body be it rotten, burned, devoured, or howsoever consumed, at the day of judgement rise to eternal glory. In the winter season trees remain without fruit or leaves, and being beaten with wind and weather appear to the eye as if they were rotten trees; yet when the spring time comes again, they bring forth as before, buds and blossoms, leaves and fruit: the reason is, because the body, grains, and arms of trees are all joined to the root, where lies the sap in the winter season, and whence by means of this conjunction it is derived to all the parts of the tree in the spring time. Even so the bodies of men have their winter also, in which they are turned to dust, and so remain for the space of many thousand years, yet in the day of judgement by means of that mystical conjunction with Christ, shall divine and quickening virtue stream thence to all the bodies of the Elect to cause them to live again, and that to life eternal. But some will say, that the wicked also rise again. Answ. They do so indeed; but not by the same cause: for they rise by the power of Christ as he is a judge to condemn them: whereas the godly rise again by the virtue of Christ's resurrection, whereof they are partakers by means of that blessed and indissoluble conjunction which they have with Christ. And the bodies of the Elect though they putrify and consume never so much in the grave, yet are they still in the favour of God and in the covenant of grace: to which, because they have right and title being dead, they shall not remain so for ever, but shall rise to glory at the last judgement. Therefore the rotting of the body is nothing in respect, and the death of the body is no death. And therefore also death in the old and new Testament is made but a sleep, and the grave a bed, whereof the like was never seen; wherein a man may rest, nothing at all troubled with dreams or fantasies, and whence he shall rise no more subject to weakness or sickness, but presently be translated to eternal glory. By this than which hath been said, it appears that the death of the righteous is a second degree to everlasting happiness. Now then considering our conjunction with Christ is the foundation of all our joy and comfort in life and death, we are in the fear of God to learn this one lesson, namely, that while we have time in this world, we must labour to be united unto Christ, that we may be bone of his bone & flesh of his flesh. This very point is as it were a flagon of wine to revive our souls when they be in a sown at any instant. And that we may be assured that we are certainly joined to Christ, we must show ourselves to be members of his mystical body by the daily fruits of righteousness and true repentance. And being once certainly assured in conscience of our being in Christ, let death come when it will, and let it cruelly part asunder both body and soul, yet shall they both remain in the covenant, and by means thereof be reunited and taken up to life eternal. Whereas on the contrary, if men be out of the covenant and die out of Christ, their souls go to hell, and their bodies rot for a time in the grave, but afterwards they rise to endless perdition. Wherefore I say again and again, labour that your consciences by the holy Ghost may testify that ye are huing stones in the Temple of God, and branches bearing fruit in the true vine: and then ye shall feel by experience, that the pangs of death shall be a further degree of happiness then ever ye found in your lives, even then when ye are gasping and panting for breath. Thus much of the meaning of the text, now follows the uses, and they are manifold. The first and principal is this. In that Solomon prefers the day of death before the day of birth, he doth therein give us to understand, that there is a direct and certain way whereby a man may die well; if it had been otherwise, he could not have said that the day of death is better. And whereas he avoucheth this, he shows withal that there is an infallible way whereby a man may make a blessed end. Therefore let us now come to search out this way; the knowledge and true understanding whereof must not be fetched from the writings of men, but from the word of God, who hath the power of life and death in his own hand. Now that a man may die well, God's word requires two things: a preparation before death, and a right behaviour and disposition in death. The preparation unto death is an action of a repentant sinner, whereby he makes himself fit and ready to die, and is a duty very necessary, to which we are bound by God's commandment. For there be sundry places of Scripture which do straightly enjoin us to watch and pray, and to make ourselves ready every way against the second coming of Christ to judgement. Now the same places do withal bind us to make preparation against death, at which time God comes to judgement unto us particularly. Again, look as death leaveth a man, so shall the last judgement find him, and so shall he abide eternally: there may be changes and conversions from evil to good in this life, but after death there is no change at all. Therefore a preparation to death can in no wise be omitted of him that desires to make an happy and blessed end. This preparation is twofold: general, and particular. General preparation is that whereby a man prepares himself to die through the whole course of his life. A duty most needful which must in no wise be omitted. The reasons are these. First of all death which is certain is most uncertain. I say it is certain, because no man can eschew death. And it is uncertain three ways: first, in regard of time: for no man knoweth when he shall die: secondly, in regard of place: for no man knows where he shall die, whether in his bed or in the field, whether by sea or by land: thirdly, in respect of the kind of death: for no man knows whether he shall die of a lingering or sudden, of a violent or natural death. Hence it follows, that men should every day prepare themselves to death. Indeed if we could know when, where, and how we should die, the case were otherwise, but seeing we know none of these, it stands us in hand to look about us. A second reason serving further to persuade us is this. The most dangerous thing of all in this world, is to neglect all preparation. To make this point more manifest, I will use this comparison. A certain man, pursued by an Unicorn, in his flight falls into a dungeon, and in his fall takes hold and hangs by the arm of a tree: now as he thus hangs looking downward, he sees two worms gnawing at the root of the tree, and as he looks upward he sees and hive of most sweet honey, whereupon he climbs up unto it, and sitting by it feeds thereon. In the mean season while he is thus sitting, the two worms gnaw in pieces the root of the tree: which done, tree and man and all fall into the bottom of the dungeon. Now this Unicorn is death; the man that flieth is every one of us, and every living man: the pit over which he hangeth, is hell: the arm of the tree is life itself: the two worms are day and night, the continuance whereof is the whole life of man: the hive of honey is the pleasures and profits and honours of this world, to which when men wholly give themselves not considering their ends, till the t●ee root, that is, this temporal life be cut off: which being once done, they plunge themselves quite into the gulf of hell. By this we see, that there is good cause that men should not defer their preparation till the time of sickness, but rather every day make themselves ready against the day of death. But some will say, it shall suffice if I prepare myself to pray when I begin to be sick. Ans. These men greatly deceive themselves, for the time than is most unfit to begin a preparation, because all the senses and powers of the body are occupied about the pains and troubles of the disease: and the sick party is ex●rcised partly in conference with the Physician, partly with the Minister about his soul's health and matters of conscience, and partly with friends that come to visit. Therefore there must some preparation go before in the time of health, when the whole man with all the powers of body and soul are at liberty. Again, there be some others which imagine and say, that a man may repent when he will, even in the time of death: and that such repentance is sufficient. Ans. It is false which say they: For it is not in the power of man to repent when he himself will; when God will he may. It is not in him that willeth or runneth, but in God that hath mercy. And Christ saith, that many shall seek to enter into heaven and shall not be able. But why so? because they seek when it is too late, namely when the time of grace is past. Therefore it is exceeding folly for men so much as once to dream that they may have repentance at command: nay it is a just judgement that they should be condemned of God in death, that did contemn God in their life: and that they should quite be forgotten of God in sickness, that did forget God in their health. Again I answer, that this late repentance is seldom or never true repentance. It is sick like the party himself, commonly languishing and dying together with him. Repentance should be voluntary (as all obedience to God aught) but repentance taken up in sickness, is usually constrained and extorted by the fear of hell, and other judgements of God: for crosses, afflictions, and sickness will cause the grossest hypocrite that ever was to stoop and buckle under the hand of God, and to dissemble faith and repentance and every grace of God, as though he had them as fully as any of the true servants of God: whereas indeed he wants them altogether. Wherefore such repentance commonly is but counterfeit. For in true and sound repentance men must forsake their sins; but in this, the sin forsakes the man; who leaves all his evil ways only upon this that he is constrained to l●aue the world. Wherefore it is a thing greatly to be wished, that men would repent and prepare themselves to die in the time of health before the day of death or sickness come. Lastly it is alleged that one of the thieves repent upon the cross. Answ. The thief was called after the eleventh hour at the point of the twelfth, when he was now dying and drawing on. Therefore his conversion was altogether miraculous and extraordinary: and there was a special reason why Christ would have him to be called then, that while he was in suffering he might show forth the virtue of his passion; that all which saw the one, might also acknowledge the other. Now it is not good for men to make an ordinary rule of an extraordinary example. Thus than this point being manifest that a general preparation must be made, let us now see in what manner it must be done. And for the right doing of it, ●u●e duties must be practised in the ●ourse of our lives. The first i● the meditation of death in the life time. For the life of a Christian is nothing else but a meditation of death. A notable practice hereof we have in the example of joseph of Arimathea, who made his tomb in his life time in the midst of his garden: no doubt for this end, to put himself in mind of death, and that in the midst of his delight and pleasures. Heathen Philosophers that never knew Christ, had many excellent meditations of death, though not comfortable in regard of life everlasting. Now we that have known and believed in Christ, must go beyond them in this point, considering with ourselves such things as they never thought of, namely, the cause of death, our sin: the remedy thereof, the cursed death of Christ, cursed I say in regard of the kind of death and punishment laid upon him, but blessed in regard of us. Thirdly, we must often meditate on the presence of death, which we do, when by God's grace we make an account of every present day as if it were the present day of our death, and reckon with ourselves when we go to bed as though we should never rise again; and when we rise, as though we should never lie down again. This meditation of death is of special use and brings forth many fruits in the life of man. And first of all it serves to humble us under the hand of God. Example we have of Abraham, who said, Behold, I have begun now to speak to my Lord, and I am but dust and ashes. Gen. 18. 27. Mark here, how the consideration of his mortality made him to abase and cast down himself in the sight of God: and thus if we could reckon of every day as of the last day, it would straightway pull down our peacocks feathers, and make us with job to abhor ourselves in dust and ashes. Secondly, this meditation is a means to further repentance. When jonas came to Ninive and cried, Yet forty days and Ninive shall be destroyed, the whole city repent in sackcloth and ashes. When Elias came to Ahab and told him that the dogs should eat jesabel by the wall of jesreel, and him also of ahab's stock that died in the city, etc. it made him to humble himself so, as the Lord saith to Elias, Seest thou how Ahab is humbled before me. Now if the remembrance of death was of such force in him that was but an hypocrite, how excellent a means of grace will it be in them that truly repent. Thirdly, this meditation seems to stir up contentation in every estate and condition of life that shall befall us. Righteous job in the very midst of his afflictions, comforts himself with this consideration, Naked (saith he) came I forth of my mother's womb, and naked shall I return again, etc. blessed be the name of the Lord. And surely the often meditation of this, that a man of all his abundance can carry nothing with him but either a coffin or a winding sheet or both, should be a forcible means to repress the unsatiable desire of riches and the love of this world. Thus we see what an effectual means this meditation is to increase and further the grace of God in the hearts of men. Now I commend this first duty to your Christian considerations, desiring the practice of it in your lives: which practice that it may take place, two things must be performed. First, labour to pluck out of your hearts a wicked and erroneous imagination, whereby every man naturally blesseth himself and thinks highly of himself: and though he had one foot in the grave, yet he persuades himself that he shall not die yet. There is no man almost so old but by the corruption of his heart he thinks that he shall live one year longer. Cruel and unmerciful death makes league with no man: & yet the Prophet Esay saith, Esa. 28. that the wicked man makes a league with death. How can this be? there is no league made indeed, but only in the wicked imagination of man, who falsely thinks that death will not come near him, though all the world should be destroyed. See an example in the parable of the rich man, that having stored up abundance of wealth for many years, said unto his own soul, Soul, thou hast much goods laid up for many years, live at ease, eat, drink, & take thy pastime: Luk. 11.17. whereas his soul was fetched away presently. And seeing this natural corruption is in every man's heart, we must daily fight against it, and labour by all might and main that it take no place in us: for so long as it shall prevail, we shall be utterly unfit to make any preparation to death. We ought rather to endeavour to attain to the mind and meditation of S. Hierome, who testifieth of himself on this manner, In epist. Whether I wake or sleep, or whatsoever I do, me thinks I hear the sound of the trumpet, Rise ye dead, and come to judgement. The second thing which we are to practise that we may come to a serious meditation of our own ends, is, to make prayer unto God that we might be enabled to resolve ourselves of death continually. Thus David prayed, Psal. 39.4. Lord make me to know mine end, and the measure of my days, let me know how long I have to live. And Moses, Psal. 90. 1●. Lord teach me to number my days, that I may apply mine heart unto wisdom. I may be said, What need men pray to God that they might be able to number their days? cannot they of themselves reckon a few years and days that are able by art to measure the globe of the earth, and the spheres of heaven, and the quantities of the stars, with their longitudes, latitudes, altitudes, motions, and distances from the earth? No verily. For howsoever by a general speculation we think something of our ends, yet unless the spirit of God be our schoolmaster to teach us our duty, we shall never be able sound to resolve ourselves of the presence and speediness of death. And therefore let us pray with David and Moses that God would enlighten our minds with knowledge, and fill our hearts with his grace, that we might rightly consider of death, and esteem of it every day and hour as if it were the day and hour of death. The second duty in this general preparation is, that every man must daily endeavour to take away from his own death the power and strength thereof. And I pray you mark this point. The Philistims saw by experience that Samson was of great strength, and therefore they used means to know in what part of his body it lay: and when they found it to be in the hair of his head, they ceased not until it was cut off. In like manner the time will come when we must encounter hand to hand with tyrannous and cruel death: the best therefore is, before hand now while we have time to search where the strength of death lies, which being once known, we must with speed cut off his Sampsons' locks, and bereave him of his power, disarm him, & make him altogether unable to prevail against us. Now to find out this matter, we need not to use the counsel of any Delilah: for we have the word of God which teacheth us plainly where the strength of death consists, namely in our sins, as Paul saith, The sting of death is sin. Well then, we knowing certainly that the power and force of every man's particular death lies in his own sins, must spend our time and study in using good means that our sins may be removed and pardoned. And therefore we must daily enure ourselves in the practice of two duties. One is to humble ourselves for all our sins past, partly confessing them against ourselves, partly in prayer crying to heaven for the pardon of them. The other is for time to come to turn unto god, and to carry a purpose, resolution, and endeavour in all things to reform both heart and life according to God's word. These are the very principal and proper duties, whereby the strength of death is much rebated, and he is made of a mighty and bloody enemy so far forth friendly and tractable, that we may with comfort encounter with him and prevail too. Therefore I commend these duties to your Christian considerations, and careful practice, desiring that ye would spend your days ever hereafter in doing of them. If a man were to deal with a mighty dragon or serpent hand to hand, in such wise as he must either kill or be killed, the best thing were to bereave him of his sting or of that part of his body where his poison lies: now death itself is a serpent, dragon, or scorpion, and sin is the sting or poison whereby he wounds and kills us. Wherefore without any more delay, see that ye pull out his sting: the practice of the foresaid duties is as it were a fit and worthy instrument to do the deed. Hast thou been a person ignorant of Gods will, a contemner of his word and worship, a blasphemer of his name, a breaker of his sabbaths, disobedient to parents and magistrates, a murderer, a fornicator, a railer, a slanderer, a covetous person, etc. reform these thy sins and all other like unto them, pull them out by the roots from thy heart, and cast them off. So many sins as be in thee, so many stings of death be also in thee to wound thy soul to eternal death. Therefore let no one sin remain for which thou hast not humbled thyself and repented seriously. When death hurts any man, it takes the weapons whereby he is hurt, from his own hand. It cannot do us the least hurt but by the force of our own sins. Wherefore I say again & again, lay this point to your hearts, & spend our strength, life, and health, that ye may before ye die, abolish the strength of death. A man may put a serpent in his bosom when the sting is out: and we may let death creep into our bosoms, and gripe us with his legs, and stab us at the heart, so long as he brings not his venom and poison with him. And because the former duties are so necessary, as none can be more, I will use some reasons yet further to enforce them. Whatsoever a man would do when he is dying, the ●ame he ought to do every day while he is living: now the most notorious and wicked person that ever was, when he is dying will pray and desire others to pray for him, and promise amendment of life, protesting that if he might live, he would become a practitioner in all the good duties of faith, repentance, and reformation of life. Oh therefore be careful to do this every day. Again, the saying is true, he that would live when he is dead, must die while he is alive, namely to his sins. wouldst thou then live eternally? sue to heaven for thy pardon, and see that now in thy life time thou die to thine own sins. Lastly wicked Balaam would feign die the death of the righteous: but, alas, it was to small purpose: for he would by no means live the life of the righteous. For his continual purpose and meaning was to follow his old ways in sorceries and covetousness. Now the life of a righteous man stands in the humbling of himself for his sins past, and in a careful reformation of life to come. wouldst thou then die the death of the righteous, then look unto it, that thy life be the life of the righteous: if ye will needs live the life of the unrighteous, ye must look to die the death of the unrighteous. Remember this, Eph. 4.21, 22. and content not yourselves to hear the word, but be doers of it: for ye learn no more indeed, what measure of knowledge soever ye have, than ye practise. The third duty in our general preparation, is in this life to enter into the first degree of life eternal. For as I have said, there be three degrees of life everlasting, and the first of them is in this present life. For he that would live in eternal happiness for ever, must begin in this world to rise out of the grave of his own sins, in which by nature he lies buried, and live in newness of life, as it is said in the Revelation, Reu. 20.6. He that will escape the second death, must be made partaker of the first resurrection. And Paul saith to the Colossians, that they were in this life delivered from the power of darkness, Col. 1.13. and translated into the kingdom of Christ. And Christ saith to the Church of the jews, the kingdom of heaven is amongst you. Now this first degree of life is, when a man can say with Paul, I live not, but Christ lives in me: that is, I find partly by the testimony of my sanctified conscience, and partly by experience, that Christ my redeemer by his spirit guideth and governeth my thoughts, will, affections● & all the powers of body and soul, according to the blessed direction of his holy will. Now that we might be able to say this, we must have three gifts & graces of God, wherein especially this first degree of life consists. The first is, saving knowledge, whereby we do truly resolve ourselves that God the father of Christ is our father● Christ his son our redeemer, and the holy ghost our comforter. That this knowledge is one part of life eternal, it appears by the saying of Christ in john. joh. 17. This is life eternal, that is, the beginning and entrance into life eternal, to know thee the only God and whom thou hast sent jesus Christ. The second grace, is peace of conscience which passeth all understanding: and therefore Paul saith, Phil. 2. Rom. 4. that the kingdom of heaven is righteousness, peace of conscience, and joy in the holy Ghost. The horror of a guilty conscience is the beginning of death & destruction: therefore peace of conscience derived from the death of Christ, is life and happiness. The third is the regiment of the spirit, whereby the heart and life of man is ordered according to the word of God. For Paul saith, that they that are the children of god are led by the spirit of Christ. Rom. 8. 14. Now seeing this is so, that if we would live eternally, we must begin to live that blessed and eternal life before we die, here we must be careful to reform two common errors. The first is, that a man enters into eternal life when he dies and not before; which is a flat untruth. Our Saviour Christ said to Zacheus, This day is salvation come to thy house● giving us to understand, that a man then begins to be saved, when God doth effectually call him by the ministry of his Gospel. Whosoever then will be saved when he is dying and dead, must begin to be saved while he is now living. His salvation must begin in this life, that would come to salvation after this life: Verily, verily, saith Christ, joh. 5.24. he that heareth my word, and believeth in him that sent me, hath eternal life, namely in this present life. The second error is, that howsoever a man live, if when he is dying he can lift up his eyes, and say, Lord have mercy upon me, he is certainly saved. Behold a very dangerous and foolish conceit, that deceives many a man. It is all one as if an arrant thief should thus reason with himself, and say; I will spend my days in robbing and stealing, I fear neither arraignment, nor execution. For at the very time when I am to be turned off the ladder, if I do but call upon the judge I know I shall have my pardon. Behold a most dangerous and desperate course: & the very same is the practice of careless men in the matter of their salvation. For a man may di● with Lord have mercy in his mouth, and perish eternally; except in this world he enter into the first degree of eternal life. Mat. 7.21. For not every one that sayeth Lord, Lord, shall enter into heaven: but he that doth the will of the father which is in heaven. The fourth duty, is to exercise and enure ourselves in dying by little & little so long as we live here upon earth, before we come to die indeed. And as men that are appointed to run a race, exercise themselves in running that they may get the victory: so should we begin to die now while we are living, that we might die well in the end. But some may say, how should this be done? Paul gives us direction in his own example when he saith, by the rejoicing which I have in Christ I die daily. 1 Cor. 15. 31. And he died daily not only because he was often in danger of death by reason of his calling: but also because in all his dangers and troubles, he enured himself to die. For when men do make the right use of their afflictions, whether they be in body or mind, or both, and do with all their might endeavour to bear them patiently; humbling themselves as under the correction of God, than they begin to die well. And to do this indeed is to take an excellent course. He that would mortify his greatest sins, must begin to do it with small sins; which, when they are once reform, a man shall be able more easily to overcome his master-sinnes. So likewise he that would be able to bear the cross of all crosses, namely death itself, must first of all learn to bear small crosses, as sicknesses in body, and troubles in mind, with losses of goods and of friends, and of good name: which I may fitly term little deaths, and the beginnings of death itself: Mors post crucem minor est. and we must first of all acquaint ourselves with these little deaths, before we can well be able to bear the great death of al. Again, the afflictions and calamities of this life are as it were the harbingers and puruiers of death: and we are first to learn how to entertain these messengers, that when death the lord himself shall come, we may in better manner entertain him. This point Bilney the martyr well considered, who oftentimes before he was burned, put his finger into the flame of the candle, not only to make trial of his ability in suffering, but also to arm and strengthen himself against greater torments in death. Thus ye see the fourth duty, which ye must in any wise learn and remember, because we cannot be able to bear the pangs of death well, unless we be first well schooled and nurtered by sundry trials in this life. Eccl. 9.10. The fifth and last duty is set down by Solomon. All that thine hand shall find to do, do it with all thy power. And mark the reason. Eccl. 9.10. For there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. To the same purpose Paul saith, Gal. 6.10. Do good to all men while ye have time. Therefore if any man be able to do any good service either to God's church, or to the common wealth, or to any private man, let him do it with all speed and with all might, lest death itself prevent him. He that hath care thus to spend his days, shall with much comfort and peace of conscience end his life. Thus much of general preparation. Now followeth the particular, which is in the time of sickness. And here first of all I will show what is the doctrine of the Papists, and then afterward the truth. By the popish order and practise, when a man is about to die, he is enjoined three things. First to make sacramental confession, specially if it be in any mortal sin; secondly to receive the Eucharist; thirdly to require his annoyling, that is, the sacrament (as they call it) of extreme unction. Sacramental confession, they term a rehearsal or enumeration of all man's sins to a priest, that he may receive absolution. But against this kind of confession, sundry reasons may be alleged. First of all, it hath no warrant either by commandment or example in the whole word of God. They say yes; and they endeavour to prove it thus: He which lies in any mortal sin, is by God's law bound to do penance and to seek reconciliation with God; now the necessary means after baptism to obtain reconciliation, is the confession of all our sins to a priest. Because Christ hath appointed priests to be judges upon earth, with such measure of authority, that no man falling after baptism can without their sentence and determination be reconciled; and they can not rightly judge, unless they know all a man's sins: therefore all that fall after baptism are bound by God's word to open all their sins to a priest. Ans. It is false which they say that priests are judges, having power to examine and take knowledge of men's sins, and jurisdiction whereby they can properly absolve & pardon or retain them. For God's word hath given no more to man, but a ministery of reconciliation, whereby in the name of God, and according to his word, he doth preach, declare, and pronounce, that God doth pardon or not pardon his sins. Again, pardon may truly be pronounced, and right judgement of the estate of any man, without a particular rehearsal of his sins. For he which sound and truly reputes of one or some few sins, reputes of all. Secondly, this confession is overturned by the practice of the Prophets & Apostles, who not only absolved particular persons, but also whole churches without exaction of auricular confession. When Nathan the Prophet had rebuked David for his two great & horrible crimes, David touched with remorse said, 2. Sam. 1●. 12. I have sinned, and Nathan presently without further examination declared unto him in the name of God, that his sins were forgiven him. Thirdly, it can not be proved by any good and sufficient proofs, that this confession was used in the Church of God till after five or six hundred years were expired. For the confession which was then in use, was either public before the Church, or the opening of a public fault to some private person in secret. Therefore to urge sick men unto it lying at the point of death, is to lay more burdens on them, than ever God appointed. And whereas they make it a necessary thing to receive the Eucharist in the time of sickness toward death, and that privately of the sick party alone, they have no warrant for their practice and opinion. For in the want of the sacrament there is no danger, but in the contempt: and the very contempt itself is a sin which may be pardoned, if we repent. And there is no reason why we should think that sick men should be deprived of the comfort of the Lords supper, if they receive it not in death; because the fruit and efficacy of the Sacrament once received, is not to be restrained to the time of receiving, but it extends itself to the whole time of man's life afterward. Again the supper of the Lord is no private action, but merely Ecclesiastical: and therefore to be celebrated in the meeting and assembly of God's people; as our Saviour Christ prescribeth, when he saith, Luk. 22.19. 1. Cor. 11.20. Do ye this: and Paul in saying, When ye come together. But it is alleged that the Israelites did eat the Paschal lamb in their houses when they were in Egypt. Answ. The Israelites had then no liberty to make any public meeting for that end: & god commanded that the Paschal lamb should be eaten in all the houses of the Isaraelites at one & the same instant; and that in effect was as much as if it had been public. Again, they allege a Canon of the Council of Nice; which decreeth that men being about to die, must receive the Eucharist, & not be a fraudari viatico. deprived of the provision of food necessary for their journey. Ans. The Council made no decree touching the administration of the Sacrament to all them that die, but to such only as fall away from the faith in persecution, or fell into any other notorious crime, and were thereupon excommunicate, and so remained till death: & either then or somewhat before testified their repentance for their offences. And the Canon was made for this end, that such persons might be assured that they were again received into the Church, and by this means depart with more comfort. Thirdly, it is objected, that in the primitive Church, part of the Eucharist was carried by a lad to Serapion an aged man, Eus. l. 6. c. 36. lying sick in his bed. Answ. It was indeed the custom of the ancient Church from the very beginning, that the elements of bread & wine should be sent by some of the Deacons to the sick, which were absent from the assembly. And yet nevertheless here is no footing for private communions. For the Eucharist was only then sent when the rest of the Church did openly communicate; and such as were then absent only by reason of sickness, and desired to be partakers of that blessed communion, were to be reputed as pre●ent. Lastly it is objected, Basil. epist. ad Caes. Tertul. l. 2. ad uxorum. Hieron. in Apol. pro lib. in job. C●n●. Carth. 3. can. 6. that it was the manner of men and women in former times to carry part of the Sacrament home to their houses, and to reserve it till the time of necessity, as the time of sickness & such like. Ans. The reservation of the sacrament was but a superstitious practice, though it be ancient. For out of the administration, that is, before it begin, and after it is ended, the sacrament ceaseth to be a sacrament, and the elements to be elements. As for the practice of them that used to cram the Eucharist into the mouth of them that were deceased, it is not only superstitious but also very absurd. As for the Annoiling of the sick, that is, the anointing of the body, specially the organs or instruments of the senses, that the party may obtain the remission of his sins, and comfort against all temptations of the devil in the hour of death; and strength more easily to bear the pangs of sickness and the pangs of death, and be again restored to his corporal health, if it be expedient for the salvation of his soul; it is but a dotage of man's brain, & hath not so much as a show of reason to justify it. The fifth of james is commonly alleged to this purpose, but the anointing there mentioned is not of the same kind with this greasy sacrament of the Papists. For that anointing of the body was a ceremony used by the Apostles and others, when they put in practise this miraculous gift of healing, which gift is now ceased. Secondly, jam. 5.16. that anointing had a promise that the party should recover his health: but this popish anointing hath no such promise, because for the most part the persons thus anointed die afterward without recovery; whereas those which were anointed in the primitive Church always recovered. Thirdly, the ancient anointing served only for the procuring of health, but this tends further to the procuring of remission of sins, and strength in temptation. Thus having seen the doctrine of the Papists; I come now to speak of the true and right manner of making particular preparation before death, which contains three sorts of duties: one concerning God, the other concerning a man's own self, the third concerning our neighbour. The first concerning God, is to seek to be reconciled unto him in Christ, though we have been long assured of his favour. All other duties must come after in the second place, and they are of little or no effect without this. Now this reconciliation must be sought for and is obtained by a renewing of our former faith and repentance: and they must be renewed on this manner. So soon as a man shall feel any manner of sickness to seize upon his body, he must consider with himself whence it ariseth: and after serious consideration, he shall find that it comes not by chance or fortune, but by the special providence of God. This done, he m●st go yet further and consider for what cause the Lord should afflict his body with any sickness or disease. And he shall find by God's word, that sickness comes ordinarily and usually of sin. Lam. 3.36. Wherefore is the living man sorrowful? man suffereth for his sin. It is true indeed, there be other causes of the wants of the body, and of sickness, beside sin; and though they be not known to us: yet they are known to the Lord. Hereupon Christ when he saw a certain blind man, and was demanded what was the cause of the blindness, answered, joh. 9.2. neither hath this man sinned nor his parents, but that the work of God should be showed on him. Yet we for our parts, who are to go not by the secret, but by the revealed will of God, must make this use of our sickness, that it is sent unto us for our sins. When Christ healed the man sick of the palsy, he saith, be of good comfort, thy sins are forgiven thee: and when he had healed the man by the pool of Bethesda, Mat. 9.2. joh. 5.14. that had been sick thirty eight years, he bids him sin no more lest a worst thing happen unto him: giving them both to understand that their sickness came by reason of their sins. And thus should every sick man resolve himself. Now when we have proceeded thus far, and have as it were laid our finger upon the right and proper cause of our sickness, three things concerning our sins must be performed of us in sickness. First we must make a new examination of our hearts and lives, and say as the Israelites said in affliction, Lam. 3.40. Let us search and ●ry our ways, and turn again to the Lord. Secondly we must make a new confession to God of our new and particular sins, as God sends new corrections and chastisements. Psal. 32.5. When David had the hand of God very heavy upon him for his sins, so as his very bones and moisture consumed within him, he made confession of them unto God, and thereupon obtained his pardon, and was healed. The third thing is to make new prayer and more earnest the ever before, with sighs and groans of the spirit, and that for pardon of the same sins, and for reconciliation with God in Christ. In the exercise of these three duties stands the renovation of our faith and repentance whereby they are increased, quickened, and revived. And the more sickness prevails and takes place in the body, the more should we be careful to put them in ure: that spiritual life might increase as temporal life is decayed. When King Ezechias lay sick, as he thought upon his deathbed, he wept as for some other causes so also for his sins, and withal he prayed God to cast them behind his back. David made certain Psalms when he was sick, or at the least upon the occasion of his sickness, as namely the 6. the 32. the 38. the 39, etc. & they all are psalms of repentance: in which we may see how in distress of body and mind he renewed his faith and repentance, heartily bewailing his sins, and entreating the Lord for the pardon of them. Manasses, one that fell from God, and gave himself to many horrible sins, when he was taken captive and imprisoned in Babylon, 2. Chr. 33. 12,13. he prayed to the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and God was entreated of him, and heard his prayer, and brought him again into jerusalem into his kingdom, and then Manasses knew that the Lord was God. Now look what Manasses did in this tribulation, the same thing must we do in the time of our bodily sickness. Here I have occasion to mention a notorious fault that is very common in this age, even among such as have long lived in the bosom of the Church: & that is this. Men now a days are so far from renewing their faith and repentance, that when they lie sick and are drawing toward death, they must be Catechised in the doctrine of faith and repentance, as if they had been but of late received into the Church. Whosoever will, but as occasion is offered visit the sick, shall find this to be true which I say. What a shame is this, that when a man hath spent his life and days in the Church for the space of twenty or thirty, or forty years, he should at the very end of all and not before, begin to inquire, what faith, and what repentance is, and how his soul might be saved. This one sin argues the great security of this age, and the great contempt of God and his word. Well, let all men hereafter in time to come, be warned to take heed of this exceeding negligence in matters of salvation, and to use all good means before hand, that they may be able in sickness and in the time of death to put in practise the spiritual exercises of invocation and repentance. Now if so be it fall out that the sick party cannot of himself renew his own faith and repentance, Mar. 2. he must seek the help of others. When the man that was sick of the dead palsy could not go to Christ himself, he got others to bear him in his bed; and when they could not come near for the multitude they uncovered the roof of the house and let the bed down before Christ: even so, when sick men can not alone by themselves do the good duties to which they are bound, they must borrow help from their fellow members; who are partly by their counsel to put to their helping hand, and partly by their prayers to present them unto God, and to bring them into the presence of God. And touching help in this case, sundry duties are to be performed. Saint james sets down four, two whereof concern the sick patient, and other two such as be helpers. The first duty of the sick man is to send for help: where two circumstances must be considered: who must be sent for, and when. For the first Saint james saith, jam. 5.14. Is any sick among you? let him call for the elders of the Church. Whereby are meant not only Apostles and all ministers of the gospel, but others also (as I take it) which were men ancient for years endued with the spirit of understanding and prayer, and had withal, the gift of working miracles and of healing the sick. Tertul. de corona milit. c. 11. & de Idol. c. 11. For in the primitive Church this gift was for a time so plentifully bestowed on them that believed in Christ, that soldiers cast out devils, and parents wrought miracles on their children. Hence we may learn, that howsoever it be the duty of the ministers of the word principally to visit and comfort the sick, yet is it not their duty alone, for it belongs to them also which have knowledge of God's word, & the gift of prayer. Exhort one another (saith the holy Ghost) while it is called to day. And again, Heb. 3.13. 1. Thes. 5. ●● 14. Admonish them that are disordered, and comfort those that are weak. And indeed in equity it should be the duty of every Christian man to comfort his brother in sickness. Here we must needs take knowledge of the common fault of men and women when they come to visit their neighbours and friends they can not speak a work of instruction and comfort, but spend the time in silence, gazing, and looking on: or in uttering words to little or no purpose, saying to the sick party, that they are very sorry to see him in that case, that they would have him to be of good comfort, but wherein & by what means they cannot tell; that they doubt not but that he shall recover his health and live with them still, and be merry as in former time: that they will pray for him; whereas all their prayers are nothing else but the Apostles creed, or the ten commandments, and the Lords prayer uttered without understanding. And this is the common comfort that sick men get at the hands of their neighbours when they come unto them: and all his comes either because men live in ignorance of God's word, or because they falsely think that the whole burden of this duty lies upon the shoulders of the minister. The second circumstance is, when the sick party must send for the elders to instruct him and pray for him. And that is in the very first place of all before any other help be sought for. Where the Divine ends, there the physician must begin: and it is a very preposterous course that the Divine should there begin where the physician makes an end. For till help be had for the soul, and sin which is the root of sickness be cured, physic for the body is nothing. Therefore it is a thing much to be disliked, that in all places almost, the physician is first sent for, and comes in the beginning of the sickness, and the Minister comes when a man is half dead, and is then sent for oftententimes, when the sick party lies drawing on and gasping for breath, as though Ministers of the Gospel in these days were able to work miracles. The second duty of the sick party is to confess his sins, as james saith, jam. 5.16. Confess your sins one to another, and pray one for another. It will be said, that this is to bring in again Popish shrift. Ans. Confession of our sins, and that unto men was never denied of any: the question only is of the manner and order of making confession. And for this cause we must put a great difference between Popish shrift, and the confession of which S. james speaketh. For he requires only a confession of that or those sins which lie upon a man's conscience when he is sick: but the Popish doctrine requireth a particular enumeration of all man's sins. Again, S. james enjoins confession only as a thing necessary, meet, and convenient, but the Papists as a thing necessary to the remission of sins. Thirdly, S. james permits that confession be made to any man, and by one man to an other mutually; whereas Popish shrift is made only to the priest. The second duty than is, that the sick party troubled in mind with the memory and consideration of any of his sins past, or any manner of way tempted by the devil, shall freely of his own accord open his case to such as are both able and willing to help him, that he may receive comfort and die in peace of conscience. Thus much of the sick man's duty: now follow the duties of helpers. The first is, to pray over him, that is, in his presence to pray with him and for him, and by prayer to present his very person and his whole estate unto God. The Prophet Elizeus, 2. King. 4. 32. Act. 20. 10. joh. 11. 41. the Apostle Paul, and our Saviour Christ used this manner of praying, when they would miraculously restore temporal life: and therefore it is very meet that the same should be used also of us, that we might the better stir up our affections in prayer, and our compassion to the sick when we are about to entreat the Lord for the remission of their sins, and for the salvation of their souls. The second duty of him that comes as an helper, is to anoint the sick party with oil. Now this anointing was an outward ceremony which was used with the gift of healing, which is now ceased: and therefore I omit to speak further of it. Thus much of the duty which the sick man owes to God: now follow the duties which he is to perform unto himself, and they are twofold: one concerns his soul, the other his body. The duty concerning his soul is, that he must arm & furnish himself against the immoderate fear of present death. And the reason hereof is plain: because howsoever naturally men fear through the course of their lives more or less; yet in the time of sickness when death approacheth, this natural fear bred in the bone will most of all show itself, even in such sort, as it will astonish the senses of the sick party, & sometime cause desperation. Therefore it is necessary that we use means to strengthen ourselves against the fear of death. The means are of two sorts: practices, and meditations. Practices are two especially. The first is, that the sick man must not so much regard death itself as the benefits of God which are obtained after death. He must fix his mind upon the consideration of the pangs & torments of death; but all his thoughts and affections must be set upon that blessed estate that is enjoyed after death. He that is to pass over some great & deep river, must not look downward to the stream of the water: but if he would prevent fear, he must set his foot sure and cast his eye to the bank on the further side: and so must he that draws near death, as it were, look over the waves of death and directly fix the eye of his faith upon eternal life. The second practice is to look upon death in the glass of the Gospel, and not in the glass of the law: that is, we must consider death not as it is propounded in the law, and look upon that terrible face which the law giveth unto it; but as it is set forth in the Gospel. Death in the law is a curse and the downfall to the pit of destruction: in the Gospel it is the entrance to heaven: the law sets forth death as death, the Gospel sets death as no death, but as a sleep only: because it speaketh of death as it is altered and changed by the death of Christ; by the virtue whereof death is properly no death to the servants of God. When men shall have care on this manner to consider of death, it will be a notable means to strengthen and 'stablish them against all immoderate fears and terrors that usually rise in sickness. The meditations which serve for this purpose are innumerable, but I will touch only those which are the most principal & the grounds of the rest: and they are four in number. The first is borrowed from the special providence of God; namely that the death of every man, much more of every child of god, is not only foreseen, but also foreappointed of God: yea the death of every man deserved and procured by his sins, is laid upon him by God, who in that respect may be said to be the cause of every man's death. So saith Anna, 1. Sam. 2. 6. The Lord killeth and maketh alive. The Church of jerusalem confessed that nothing came to pass in the death of Christ, Act. 4.28. but that which the foreknowledge and eternal counsel of God had appointed. And therefore the death also of every member of Christ is foreseen and ordained by the special decree and providence of God. I add further, that the very circumstances of death, as the time when, the place where, the manner how, the beginnings of sickness, the continuance, and the end, every fit in the sickness and the pangs of death, are particularly set down in the counsel of God. The very hairs of our heads are numbered (as our Saviour Christ saith) and a sparrow lights not on the ground without the will of our heavenly father. David saith excellently, Psal. 139. 15, 16. My bones are not hid from thee, though I was made in a secret place, and fashioned beneath in the earth: thine eyes did see me when I was without form, for in thy book were all things written, which in continuance were fashioned, when there was none of them before. And he prays to God to put his tears into his bottle. Now if this be true, Psal. 56. 8. that God hath bottles for the very tears of his servants, much more hath he bottles for their blood, and much more doth he respect and regard their pains and miseries with all the circumstances of sickness and death. The careful meditation of this one point is a notable means to arm us against fear and distrust, and impatience in the time of death; as some examples in this case will easily manifest, I held my tongue and said nothing, saith David: but what was it that caused this patience in him? Psal. 35. 10. Gen. 4●. the cause follows in the next words: because thou Lord didst it. And joseph saith to his brethren: Fear not, for it was the Lord that sent you before me. Mark here how joseph is arrived against impatience and grief and discontentment by the very consideration of God's providence: and so in the same manner shall we be confirmed against all fears and sorrows, and say with David, Psal. 116.13 Precious in the sight of the Lord is the death of his Saints: if this persuasion be once settled in our hearts, that all things in sickness and death come to pass unto us by the providence of God, who turns all things to the good of them that love him. The second meditation is to be borrowed from the excellent promise that God made to the death of the righteous: which is, Apoc. 14.13. Blessed are they that die in the Lord: for they rest from their labours, and their works follow them. The author of truth that can not lie hath spoken it. Now then let a man but thoroughly consider this, that death joined with reformed life hath a promise of blessedness adjoined unto it, and it alone will be a sufficient means to stay the rage of our affections, and all inordinate fear of death: and the rather, if we mark● wherein this blessedness consists. In death we are indeed thrust out of our old dwelling places, namely these houses of clay and earthly tabernacles of our bodies, wherein we have made long abode: but what is the end? surely that living and dying in Christ, we might have a building given of God, that is, an house not made with hands, 2. Cor. 5.1. but eternal in heavens, which is unspeakable and immortal glory. If a poor man should be commanded by a Prince to put off his torn and beggarly garments, and in stead thereof to put on royal and costly robes, it would be a great rejoicing to his heart: oh then what joyful news must this he unto all repentant and sorrowful sinners, when the King of heaven and earth comes unto them by death and bids them lay down their bodies as ragged and patched garments, and prepare themselves to put on the princely rob if immortality? No tongue can be able to express the excellency of this most blessed and happy estate. The third meditation is borrowed from the estate of all them that are in Christ, whether living or dying. He that dieth believing in Christ, dieth not forth of Christ but in him, having both his body and soul really coupled to Christ according to the tenor of the covenant of grace: and though after death body and soul be severed one from an other, yet neither of them are severed or disjoined from Christ. The conjunction which is once begun in this life remains eternally. And therefore though the soul go from the body, and the body itself rot in the grave, yet both are still in Christ, both in the covenant, both in the favour of God as before death, and both shall again be joined together; the body by the virtue of the former conjunction being raised to eternal life. Indeed if this union with Christ were dissolved as the conjunction of body and soul is, it might be some matter of discomfort and fear, but the foundation and substance of our mystical conjunction with Christ both in respect of our bodies and souls enduring for ever, must needs be a matter of exceeding joy and comfort. The fourth meditation is, that God hath promised by his special, blessed, & comfortable presence unto his servants when they are sick of dying, or any way distressed. When thou passest through the water, I will be with thee (saith the Lord) and through the floods that they do not overflow thee: Esa. 43. 3. when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Now the Lord doth manifest his presence three ways: the first is by moderating and lessening the pains and torments of sickness and death, as the very words of the former promise doth plainly import. Hence it comes to pass that to many men the sorrows and pangs of death, are nothing so grievous and troublesome, as the afflictions and crosses which are laid on them in the course of their lives. The second way of God's presence is by an inward and unspeakable comfort of the spirit, as Paul saith, Rom. 5. 3,5. We rejoice in tribulation, knowing that tribulation bringeth forth patience, etc. but why is this rejoicing? because (saith he in the next words) the love of God is shed abroad in our hearts by the holy Ghost. Again, 2. Cor. 1.5. Paul having in some grievous sickness received the sentence of death, saith of himself, that, as the sufferings of Christ did abound in him, so his consolation did abound through Christ. Here then we see, that when earthly comforts fail, the Lord himself draws near the bed of the sick, as it were, visiting them in his own person, and ministering unto them refreshing for their souls: Cant. 2.6. With his right hand he holds up their heads, and with his left hand he embraceth them. The third means of God's presence is the ministry of his good Angels, whom the Lord hath appointed as keepers and nurses unto his servants to hold them up and to bear them in their arms as nurses do young children, and to be as a guard unto them against the devil and his angels. Psal. 93. And all this is verified specially in sickness, at which time the holy Angels are not only present with such as fear God, but ready also to receive and to carry their souls into heaven, as appears by the example of Lazarus. And thus much of the first duty which a sick man is to perform unto himself, namely that he must by all means possible arm & strengthen himself against the fear of death: now followeth the second duty which is concerning the body: and that is that all sick persons must be careful to preserve health and life till God do wholly take it away. For Paul saith, Ro. 14.7,8. None of us liveth to himself, neither doth any die to himself: for whether we live, we live unto the Lord, or whether we die, we die unto the Lord: whether we live therefore or die we are the Lords. For this cause we may not do with our lives as we will, but we must reserve the whole disposition thereof unto God, for whose glory we are to live and die. And this temporal life is a most precious jewel, and as the common saying is, life is very sweet; because it is given man for this end, that he might have some space of time wherein he might use all good means to attain to life everlasting. Life is not bestowed on us, that we should spend our days in our lusts and vain pleasures, but that we might have liberty to come out of the kingdom of darkness into the kingdom of grace, and from the bondage of sin into the glorious liberty of the sons of God: and in this respect special care must be had of preservation of life, till God do call us hence. In the preserving of life, two things must be considered: the means, and the right use of the means. The means is good and wholesome physic: which, though it be despised of many as a thing unprofitable and needles, yet must it be esteemed as an ordinance and blessing of God. This appears, because the spirit of God hath given approvation unto it in the Scriptures. When it was the good pleasure of God to restore life unto king Ezekias, 2. king. 20.7. a lump of dry figs by the prophet's appointment was laid to his boil and he was healed. Indeed this cure was in some sort miraculous, because he was made whole in the space of two or three days, and the third day he went up to the temple: yet the bunch of figs was a natural and ordinary medicine or plaster serving to soften & ripen tumors or swellings in the flesh. Gal. l. 2. de art. curate. cap. 7. And the Samaritan is commended for the binding up and for the pouring in of wine and oil into the wounds of the man that lay wounded between jerusalem and jerico. Now this dealing of his was a right practice of physic: Luk. 10. 34. Valles. de sacra philos. c. 88 for the wine served to cleanse the wound and to ease the pain within: & the oil served to supple the flesh & to assuage the pain without. And the prophet Esai seems to commend this physic, when he saith, Esa. 1.6. From the fool of the foot there is nothing whole therein, but wounds and swellings; & sores full of corruption: they have not been wrapped nor bound up, nor mollified with oil. And whereas God did not command circumcision of children before the eight day, he followed a rule of physic observed in all ages, that the life of the child is very uncertain till the first seven days be expired, as we may see by the example of the child which David had by Bathsabe which died the seventh day. And upon the very same ground heathen men used not to name their children before the eight day. Arist. de hist. animal. l. 7. cap. 1. Thus than it is manifest that the use of physic is lawful and commendable. Furthermore, that physic may be well applied to the maintenance of health, special care must be had to make choice of such physicians as are known to be well learned, and men of experience, as also of good conscience & good religion. For as in other callings, so in this also, there be sundry abuses which may endanger the lives and the health of men. Some venture upon the bare inspection of the urine, without further direction or knowledge of the estate of the sick, to prescribe and minister as shall seem best unto them. But the learned in this faculty do plainly avouch, Forrest. de urine. indicies lib. 3. that this kind of dealing tends rather to kill then to cure; and that sundry men are indeed killed thereby. For judgement by the urine is most deceitful: the water of him that is sick of a pestilent fever even unto death, looks for substance and colour as the water of a whole man: Lang. l. 2. ep. 41. and so doth the water of them that are sick of a quartane or of any other intermitting fever; specially if they have used good diet from the beginning: as also of them that have the pleurisy, or the inflammation of the lungs, or the Squinancy, oftentimes when they are near death. Now then considering the waters of such as are at the point of death, appears as the urines of hail and sound men, one and the same urine may foresignify both life and death, and be a sign of divers, nay of contrary diseases. A thin, crude, and pale urine in them that be in health, is a token of want of digestion; but in them that are sick of a sharp or burning ague, it betokens the frenzy, and is a certain sign of death. Again, others there be that think it a small matter to make experiments of their devised medicines upon the bodies of their patients, whereby the health which they hoped for is either much hindered or much decayed. Thirdly, there be others which minister no physic at any time, or use phlebotomy without the direction of judicial Astrology: but if they shall follow this course always, they must needs kill many a man. Put the case that a man full bodied is taken with a pleurisy, the moon being in Leone, what must be done? The learned in this art say, he must presently be let blood: but by Astrology a stay must be made, till the moon be removed from Leo the house of the sun: but by that time the imposthume will be so much increased by the gathering together of the humours, that it can neither be dissolved nor ripened: and by this means the sick party wanting help in time, shall die either by inflammation, or by the consumption of the lungs. Again, Lang. l. 1. ep. 25. when a man is sick of the Squinancy, or of the fever called Synachus, See Ganivettus called Amicus medic. the moon then being in the malignant aspects with any of the infortunate planets (as Astrologers use to speak) if letting of blood be deferred till the moon be freed from the foresaid aspects, the party dies in the mean season. Therefore they are far wide that minister purgations and let blood no otherwise then they are counseled by the constitution of the stars, whereas it is a far better course to consider the matter of the disease, with the disposition and ripening of it; as also the courses and symptoms and crisis thereof. This being so, there is good cause that sick men should as well be careful to make choice of meet Physicians to whom they might commend the care of their health, as they are careful to make choice of lawyers for their worldly suits, and Divines for cases of conscience. Furthermore, all men must here be warned to take heed, that they use not such means as have no warrant. Of this kind are all charms or spells, of what words soever they consist: characters and figures either in paper, wood, or wax: all amulets and ligatures, which serve to hang about the neck or other parts of the body, except they be grounded upon some good natural reason; Gal. l. 6. & 10. de simp. medic. as white peonie hung about the neck, is good against the falling sickness: and woolfe-dung tied to the body is good against the colic, not by any enchantment, but by inward virtue. Otherwise they are all vain and superstitious: because neither by creation, nor by any ordinance in God's word, have they any power to cure a bodily disease. For words can do no more but signify, and figures can do no more but represent. And yet nevertheless, these unlawful and absurd means are more used and sought for of common people, then good physic. But it stands all men greatly in hand in no wise to seek forth to enchanters, and sorcerers, which in deed are but witches and wizards, though they are commonly called cunning men and women. It were better for a man to die of his sickness, then to seek recovery by such wicked persons. For if any turn after such as work with spirits, and after soothsayers, to go an whoring after them, the Lord will set his face against them, and cut them off from among his people. Leu. 20.6. When Achazia was sick, he sent to Baalzebub to the god of Ekron to know whether he should recover or no: as the messengers were going, the Prophet Elias met them, and said, 1. King. 1.6. Go and return to the King which sent you, and say unto him, Thus saith the Lord, Is it not because there is no God in Israel, that thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come down from thy bed on which thou art gone up, but shalt di● the death. Therefore such kind of help is so far from curing any pain of sickness, that it rather doubleth them and fasteneth them upon us. Thus much of the means of health: now follows the manner of using the means; concerning which, three rules must be followed. First of all, he that is to take physic, must not only prepare his body, as physicians do prescribe; but he must also prepare his soul by humbling himself under the hand of God in his sickness for his sins, and make earnest prayer to God for the pardon of them before any medicine come in his body. Now that this order ought to be used appears plainly in this, that sickness springs from our sins as from a root; which should first of all be stocked up, that the branches might more easily die. ●. Chr. 16. 26. And therefore Asa commended for many other things, is blamed for this by the holy Ghost, that he sought not the Lord, but to the physicians, and put his trust in them. Oftentimes it comes to pass, that diseases curable in themselves, are made incurable by the sins and the impenitency of the party: and therefore the best way is for them that would have ease, when God begins to correct them by sickness, than also to begin to humble themselves for all their sins, and turn unto God. The second rule is, that when we have prepared ourselves, and are about to use physic, we must sanctify it by the word of God and prayer, as we do our meat and drink. For by the word we must have our warrant, that the medicines prescribed are lawful and good; and by prayer we must entreat the Lord for a blessing upon them, 1. Tim. 4. 3. in restoring of health, if it be the good will of God. The third rule is, that we must carry in mind the right and proper end of physic, lest we deceive ourselves. We must not therefore think that physic serves to prevent old age or death itself. For that is not possible, because God hath set down that all men shall die and be changed. And life consists in a temperature and proportion of natural heat and radical moisture; which moisture being once consumed by the former heat, is by art unrepairable; and therefore death must needs follow. But the true end of physic is to continue and lengthen the life of man to his natural period; which is when nature, that hath been long preserved by all possible means, is now wholly spent. Now this period, though it can not be lengthened by any skill of man, yet may it easily be shortened, by intemperance in diet, by a Intercu●aneus car●ifex. drunkenness, and by violent diseases. But care must be had to avoid all such evils, that the little lamp of corporal life may burn till it go out of itself. For this very space of time is the very day of grace and salvation: and whereas God in justice might have cut us off and have utterly destroyed us, yet in great mercy he gives us thus much time, that we might prepare ourselves to his kingdom: which time when it is once spent, if a man would redeem it with the price of ten thousand worlds, he can not have it. And to conclude this point touching physic, I will here set down two especial duties of the Physician himself. The first is, that in the want and defect of such as are to put sick men in mind of their sins, it is a duty specially concerning him, he being a member of Christ, to advertise his patients that they must truly humble themselves, and pray fervently to God for the pardon of all their sins: and surely this duty would be more commonly practised than it is, if all physicians did consider that oftentimes they want good success in their dealings, not because there is any want in art or good will, but because the party with whom they deal is impenitent. The second duty is, when he sees manifest signs of death in his patient, not to depart concealing them, but first of all to certify the patient thereof. There may be and is too much niceness in such concealments, and the plain truth in this case known, is very profitable. For when the party is certain of his end, it bereaves him of all confidence in earthly things, & makes him put all his affiance in the mere mercy of God. When Ezechias was sick, the prophet speaks plainly unto him and saith, Set thine house in order: for thou must die. And what good we may reap by knowing certainly that we have received the sentence of death, Paul showeth when he saith, 2. Cor. 1.9. We received the sentence of death in ourselves, because we should not trust in ourselves, but in God which raiseth the dead. Having thus seen what be the duties of the sick man to himself, let us now see what be the duties which he oweth to his neighbour; and they are two. The first is the duty of reconciliation, whereby he is freely to forgive all men, and to desire to be forgiven of all. In the old testament when a man was to offer a bullock or lamb in sacrifice to God, he must leave his offering at the altar, & first go & be reconciled to his brethren, if they had aught against him: much more than must this be done, when we are in death to offer up ourselves, our bodies, and souls, as an acceptable sacrifice unto god. Quest. What if a man cannot come to the speech of them with whom he would be reconciled; or if he do, what if they will not be reconciled? Answ. When any shall in their sickness seek and desire reconciliation, and can not obtain it, either because the parties are absent, or because they will not relent, they have discharged their conscience, and God will accept their will for their deed. As put case, a man lying sick on his death bed, is at enmity with one that is then beyond the sea; so as he can not possibly have any speech with him, if he would never so feign, how shall he stay his mind? why, he must remember that in this case, a will and desire to be reconciled is reconciliation itself. The second duty is, that those which are rulers and governors of others, must have care and take order that their charges committed to them by God, be left in good estate after their death: and here come three duties to be handled; the first of the Magistrate, the second of the Minister, the third of the master of the family. The Magistrate's duty is, before he die to provide as much as he can, for the godly and peaceable estate of the town, city, or commonwealth: and that is done partly by procuring the maintenance of sound religion & virtue, & partly by establishing of the execution of civil justice & outward peace. Examples of this practice in God's word are these. Deut. 31. 1. When Moses was an hundred and twenty year old, and was no more able to go in and out before the people of Israel, he called them before him, and signified that the time of his departure was at hand, and thereupon took order for their welfare after his death. And first of all he placed josua over them in his stead, to be their guide to the promised land: jos. 23. secondly he gives special charge to all the people, to be valiant and courageous against their enemies, and to obey the commandments of God And josua follows the same course. For he calls the people together, and shows then that the time of his death is at hand, and gives them a charge to be courageous, & to worship the true God: which done, he ends his days as a worthy captain. When king David was to go the way of all flesh, 1. King. 2. 1,2,3, etc. and lay sick on his death bed; he placed his own son Solomon upon his throne, and gives him charge, both for maintenance of region, and execution of justice. The duty of ministers when they are dying is, as much as they can, to cast & provide for the continuance of the good estate of the Church over which they are placed. Consider the example of Peter: 2. Pet. 1. 15. I will (saith he) endeavour always, that ye also may be able to have remembrance of these things after my departure. If this had been well observed, there could not have been such abundance of schisms, errors, and heresies as hath been, and the Church of God could not have suffered so great havoc. But because men have had more care to maintain personal succession, than the right succession, which stands in the doctrine of the Prophets and Apostles; therefore wolves have come into the rooms of faithful teachers, Act. 20. 28. 2. Th. 2.2. and the Apostasy of which Paul speaks, hath overspread the face of the Church. Thirdly, householders must set their families in order before they die, as the Prophet Esai saith to Ezechiah, Esa. 38.1. Set thine house in order: for thou must die. For the procuring of good order in the family after death, two things are to be done. The first concerns this life, and that is to dispose of lands and goods. And that this may be well and wisely done; if the Will be unmade, it is with godly advise and counsel to be made in the time of sickness; according to the practice of ancient and worthy men. Abraham before his death makes his Will, Gen. 17. and 25. and 49. and gives legacies: so did Isaac; and jacob, in whose last will and testament are contained many worthy blessings and prophecies of the estate of his children. And Christ our Saviour when he was upon the cross provided for his mother, specially commending her to his disciple john whom he loved. And indeed this duty of making a will, is a matter of great weight and importance: for it cuts off much hatred and contention in families, & stays many suits in law. It is not therefore always a matter of indifferency, which may be done or not done, as many falsely think, who upon blind & sinister respects abstain from making wills, either because their wealth should not be known, or because they would have their decayed estate to be concealed; or because they fear they shall die the sooner if the will be once made. Now though the making of wills belong to another place and profession, yet so much may be spoken here as the holy ghost hath uttered in the word: and that I will reduce to certain rules. The first is, that the will must be made according to the law of nature, and the written word of God, and the good and wholesome positive laws of that kingdom or country whereof a man is a member. The will of God must be the rule of man's will. And therefore the will that is made against any of these, is faulty. The second is, that if goods evil gotten be not restored before, they must even then be restored by will, or by some other way. It is the practice of covetous men to bequeath their souls when they die to God, & their goods evil gotten to their children & friends; which in all equity should be restored to them to whom they belong. Quest. How if a man's conscience tell him that his goods be evil gotten, and he knows not where, or to whom to make restitution. Answ. The case is common, & the answer is this. When the party is known whom thou hast wronged, restore to him particularly: if the party be unknown or dead, restore to his executors or assigns, or to his next kin; if there be none, yet keep not goods evil gotten to thyself, but restore to God, that is, in way of recompense and civil satisfaction, bestow them on the Church or commonwealth. The third rule is, that heads of families must principally bestow their goods upon their own children, and them that be of their own kindred. Gen. 15.4. This man (saith God to Abraham of Eleazar a stranger) shall not be thine heir, but the son which shall come of thy loins. And this was God's commandment to the Israelites, that when any man dies, his son should be his heir, and if he had no son, Num. 27. 8. 11. Rom. 8.17. 1. Tim. 5.8. Plato de Rep. l. 2. Arist. pol. l. 5. c. 8. than his daughter: & if he have no daughter, than his brethren: and if he have no brethren, than his father's brethren: & if there be none, than the next of his kin whosoever. And Paul saith, If ye be sons, than also heirs: And again, He that provides not for his own, and namely for them of his household, is worse than an infidel. Therefore it is a fault for any man to alienate his goods or lands, wholly and finally from his blood and posterity. It is a thing which the very law of nature itself hath condemned. Again, it is a fault to give all to the eldest, and nothing in respect to the rest; as though the eldest were born to be gentlemen, and younger brethren borne to bear the wallet. Yet in equity the eldest must have more than any; even because he is the eldest, and because stocks and families in their persons are to be maintained; and because there must always be some that must be fit to do special service in the peace of the commonweal, or in the time of war: which could not be, if goods should be equally parted to all. The fourth and last rule is, that no Will is of force till the testator be dead, Heb. 9.15. for so long as he is alive he may alter and change it. These rules must be remembered, because they are recorded in Scripture; the opening of other points and circumstances belongeth to the profession of the law. The second duty of the master of the family concerneth the souls of such as be under his government: and that is to give charge to them, that they learn, believe, and obey the true religion, that is, the doctrine of salvation set down in the writings of the Prophets and Apostles. Gen. 18. 19 The Lord himself commends Abraham for this: I know Abraham, saith he, that he will command his sons, & his household after him, that they keep the way of the Lord to do righteousness and judgement. 1. King. 2. read all. And David gives Solomon on his death bed a most notable and solemn charge, the sum and substance whereof is, to know the God of his fathers, and to serve him: which being done, he further commends him to God by prayer: for which purpose the 72. psalm was made. This practice of his is to be followed of all. Thus governors, when they shall carefully dispose of their goods, and give charge to their posterity touching the worship of God, shall greatly honour God dying as well as living. Hitherto I have entreated of the twofold preparation which is to go before death: now follows the second part of Dying-wel, namely the disposition in death. This disposition is nothing else but a religious and holy behaviour specially towards God, when we are in or near the agony or pang of death. This behaviour contains three special duties. The first is to die in or by faith. To die by faith is, when a man in the time of death, doth with all his heart rely himself wholly on God's special love and favour and mercy in Christ, as it is revealed in the word. And though their be no part of man's life void of just occasions whereby we may put faith in practice, yet the special time of all is the pang of death, when friends, and riches, and pleasures, and the outward senses, and temporal life, and all earthly helps forsake us. For then true faith maketh us to go wholly out of ourselves, and to despair of comfort and salvation in respect of any earthly thing; and with all the power and strength of the heart to rest on the pure mercy of God. This made Luther both think and say, that men were best Christians in death. An example of this faith we have in David, who when he saw nothing before his eyes but present death, 1. Sam. 30. 6 the people intending to stone him, comforted him at that very instant (as the text saith) in the Lord his God. And this comfort he reaped, in that by faith he applied unto his own soul the merciful promises of God; as he testifieth of himself: Psal. 119. 49,50. Psal. 73.26. Remember (saith he) the promise made to thy servant, wherein thou hast caused me to trust. It is my comfort in trouble: for thy promise hath quickened me. Again, My flesh failed and my heart also, but God is the strength of my heart, and my portion for ever. Now look what David here did, the same must every one of us do in the like case. When the Israelites in the wilderness were stung with fiery serpents, and lay at the point of death, they looked up to the brazen serpent which was erected by the appointment of God, and were presently healed: joh. 3.14. even so when any man feels death to draw near, and his fiery sting to pierce the heart, he must fix the eye of a true and lively faith upon Christ, exalted & crucified on the cross, which being done, he shall by death enter into eternal life. Now because true faith is no dead thing, it must be expressed by special actions; the principal whereof is Invocation, whereby either prayer or thanksgiving is directed unto God. When death had seized upon the body of jacob, he raised up himself, and turning his face towards the bed's head, leaned on the top of his staff by reason of his feebleness, and prayed unto God: which prayer of his was an excellent fruit of his faith. jobs wife in the midst of his affliction said unto him to very good purpose, Bless God and die. I know and grant that the words are commonly translated otherwise, Heb. 11. 22. job. 2.9. Curse god and die: but (as I take it) the former is the best. For it is not like that in so excellent a family, any one person, much less a matron and principal governor thereof would give such lewd and wretched counsel: which the most wicked man upon earth having no more but the light of nature would not once give, but rather much abhor and condemn. And though job call her a foolish woman, yet he doth it not because she went about to persuade him to blaspheme God; but because she was of the mind of jobs friends, and a ●ost thou cont●●●e ●et i● thine sprights. v. 9 thought that he stood too much in a conceit of his own righteousness. Now the effect and meaning of her counsel is this: Bless God, that is, husband, no doubt thou art by the extremity of thine affliction at death's door: therefore begin now at length to lay aside the great overweening which thou hast of thine own righteousness, acknowledge the hand of God upon thee for thy sins, confess them unto him giving him the glory, pray for the pardon of them and end thy days. This counsel is very good and to be followed of all: though it may be the applying of it (as job well perceived) is mixed with folly. Here it may be alleged, that in the pangs of death men want their senses and convenient utterance, and that therefore they are unable to pray. Ans. The very sighs, sobs, and groans of a repentant and believing heart are prayers before God, even as effectual as if they were uttered by the best voice in the world. Prayer stands in the affection of the heart, the voice is but an outward messenger thereof. God looks not upon the speech but upon the heart. David saith, Psal. 10.17. & 145. 19 God hears the desires of the poor: again, that he will fulfil the desires of them that fear him: yea their very tears are loud and sounding prayers in his ears. Again, faith may otherwise be expressed by the Last words, which for the most part in them that have truly served God, are very excellent & comfortable and full of grace: some choice examples whereof I will rehearse for instructions sake and for imitation. The last words of jacob were those whereby as a prophet he foretold blessings and curses upon his children: Gen. 49. and the principal among the rest were these, The sceptre shall not depart from judah, and the lawgiver from between his feet till Shilo come: vers. 10. vers. 18. and, O Lord, I have waited for thy salvation. The last words of Moses are his most excellent song set down Deut. 32. and the last words of David were these, The spirit of the Lord spoke by me, and his word was in my tongue: the God of Israel spoke to me, the strength of Israel, said, Bear rule over men, etc. 2. Sam. 23. The words of Zacharias the son of jehoida, when he was stoned were, 2. Chr. 24. 22. The Lord look upon it and require it. The last words of our Saviour Christ when he was dying upon the cross, are most admirable, and stored with abundance of spiritual grace. 1. To his father he saith, Father, forgive them, they know not what they do. Luk. 23.24. vers. 43. joh. 19.26, 27. Mat. 27.46. joh. 19.20. vers. 30. Luk. 23.48. Act. 9 56. 59,60. Euseb. l. 3. cap. 30. 2. to the thief, Verily I say unto thee, this night shalt thou be with me in Paradise. 3. to his mother, Mother, behold thy son: & to john, behold thy mother. 4. and in his agony, My God, my God, why hast thou forsaken me. 5. and earnestly desiring our salvation, I thirst. 6. and when he had made perfect satisfaction, It is finished. 7. and when body and soul were parting, Father, into thy hands I commend my spirit. The last words of Steven were, 1. Behold I see the heavens open and the Son of man standing at the right hand of God. 2. Lord jesus receive my spirit. 3. Lord lay not this sin●e to their charge. Of Polycarpe, Thou art a true God without lying, therefore in all things I praise thee, and bless thee, and glorify thee by the eternal God and high Priest jesus Christ thine only beloved son, by whom and with whom to thee and the holy Spirit, be all glory now and for ever. Of Ignatius, I care not what kind of death I die: I am the bread of the Lord and must be ground with the teeth of lions, that I may be clean bread for Christ who is the bread of life for me. Of Ambrose, I have not so led my life among you as if I were ashamed to live: neither do I fear death, because we have a good Lord. Paulinus in vita eius. Of Augustine, 1. He is no great man that thinks it a great matter that trees and stones fall and mortal men die. 2. Just art thou, O Lord, and righteous is thy judgement. Of Bernard, 1. An admonition to his brethren that they would ground the anchor of their faith and hope in the safe and sure port of God's mercy. Possid. in vita Aug. c. 8. 2. Because (saith he) as I suppose I can not leave unto you any choice example of religion, I commend three things to be imitated of you, which I remember that I have observed in the race which I have run as much as possibly I could. 1. I gave l●sse heed to mine own sense and reason then to the sense and reason of other men. 2. When I was hurt, I sought not revenge on him that did the hurt. 3. I had care to give offence to no man, and if it fell out otherwise, I took it away as I could. Of Zuinglius, when in the field he was wounded under the chin with a spear: Oswold. Mycon. O what hap is this? go to, they may kill my body but my soul they cannot. Of Oecolampadius, 1. An exhortation to the ministers of the Church to maintain the purity of doctrine, to show forth an example of honest and godly conversation, to be constant and patient under the cross. 2. Of himself, Whereas I am charged to be a corrupter of the truth, I weigh it not; now I am going to the tribunal of Christ and that with good conscience by the grace of god, & there it shall be manifest that I have not seduced the Church. Of this my saying and contestation, I leave you as witnesses, and I confirm it with this my last breath. 3. To his children, love God the father: and turning himself to his kinsfolks: I have bound you (saith he) with this contestation: you (which they hear and I have desired) shall do your endeavour, that these my children may be godly, and peaceable, and true. 4. To his friend coming unto him, What shall I say unto you? News, I shall be shortly with Christ my Lord. 5. being asked whether the light did not trouble him, touching his breast, there is light enough, saith he. 6. he rehearsed the whole 51. psalm with deep sighs from the bottom of his breast. 7. a little after, Save me Lord jesus. Of Luther, My heavenly father, God and father of our Lord jesus Christ and God of all comfort, I give thee thanks that thou hast revealed unto me thy son jesus Christ, whom I have believed, whom I have professed, whom I have loved, whom I have praised, whom the Bishop of Rome and the whole company of the wicked persecuteth and revileth. I pray thee my Lord jesus Christ receive my poor soul: my heavenly father, though I be taken from this life, and this body of mine is to he laid down, yet I know certainly that I shall remain with thee for ever, neither shall any be able to pull me out of thy hand. Of Hooper, O Lord jesus son of David have mercy on me & receive my soul. Of Annas Burgius, Forsake me not O Lord, lest I forsake thee. Of Melancthon, If it be the will of God, I am willing to die, and I beseech him that he will grant me a joyful departure. Of Caluine, 1. I held my tongue, because thou Lord hast done it. 2. I mourned as a dove. 3. Lord thou grindest me to powder, but 〈◊〉 sufficeth me because it is thine hand. Of Peter Martyr, that his body was weak, but his mind was well: that he acknowledged no life or salvation but only in Christ who was given of the father to be a redeemer of mankind: and when he had confirmed this by testimony of Scripture, he added: This is my faith in which I will die: and God will destroy them that teach otherwise. This done, he shook hands with all and said, Farewell my brethren and dear friends. It were easy to quote more examples, but these few may be in stead of many: and the sum of all that godly men speak, is this. Some enlightened with a prophetical spirit foretell things to come, as the patriarchs jacob and joseph did: and there have been some which by name have testified who should very shortly come after them, Gen. 50. 24, 25. and who should remain alive, and what should be their condition: some have showed a wonderful memory of things past, as of their former life, and of the benefits of God; and no doubt it was given them to stir up holy affections and thanksgiving to God; some again rightly judging of the change of their present estate for a better, do rejoice exceedingly that they must be translated from earth to paradise: as Babylas Martyr of Antioch when his head was to be chopped off, Return (saith he) O my soul unto thy rest: because the Lord hath blessed thee: because thou hast delivered my soul from death, mine eyes from tears, and my foot from falling, Psa. 116.7,8 I shall walk before thee jehova in the land of the living. And some others speak of the vanity of this life, of the imagination of the sorrows of death, of the beginnings of eternal life, of the comfort of the holy Ghost which they feel, of their departure unto Christ. Quest. What must we think if in the time of death such speeches be wanting; and in the stead thereof idle talk be used. Ans. We must consider the kind of sickness whereof men die, whether it be more easy or violent: for violent sickness is usually accompanied with frenzies, and with unseemly motions and gestures, which we are to take in good part even in this regard, because we ourselves may be in the like case. Thus much of the first duty which is to die in faith: the second is to die in obedience: otherwise our death cannot be aceeptable to God, because we seem to come unto God of fear and constraint as slaves to a master, & not of love as children to a father. Now to die in obedience is, when a man willing and ready and desirous to go out of this world whensoever God shall call him, and that without murmuring or repining, at what time, where, and when it shall please god. Ro. 14.7,8. Whether we live or die, saith Paul, we do it not to ourselves but unto God; and therefore man's duty is to be obedient to God in death as in life. Christ is our example in this case, who in his agony prayed, Father, let this cup pass from me, yet with a submission, not my will but thy will be done: teaching us in the very pangs of death to resign ourselves to the good pleasure of God. When the prophet told king Ezechiah of death, presently without all manner of grudging or repining he addressed himself to prayer. We are commanded to present ourselves unto God as freewill offerings, without any limitation of time, and therefore as well in death as in life. I conclude then that we are to make as much conscience in performing obedience to God in suffering death, as we do of any conscience in the course of our lives. The third duty is to render up our souls into the hands of God, as the most faithful keeper of all. This is the last duty of a Christian, and it is prescribed unto us in the example of Christ upon the cross, who in the very pangs of death when the dissolution of body and soul drew on said, Luk. 23. Father, into thy hands I commend my spirit, and so gave up the ghost. The like was done by Steven, who when he was stoned to death, said, Act. 7. Psal. 31.5. Lord jesus receive my spirit. And David in his life time being in danger of death used the very same words that Christ uttered. Thus we see what be the duties which we are to perform in the very pangs of death, that we may come to eternal life. Some man will happily say, if this be all to die in faith and obedience and to surrender our souls into God's hand, we will not greatly care for any preparation before hand, nor trouble ourselves much about the right manner of dying well: for we doubt not, but that when death shall come, we shall be able to perform all the former duties with ease. Ans. Let no man deceive himself by any false persuasion, thinking with himself that the practice of the foresaid duties is a matter of ease: for ordinarily they are not, neither can they be performed in death, unless there be much preparation in the life before. He that will die in faith must first of all live by faith: and there is but one example in all the bible of a man dying in faith that lived without faith; namely, the thief upon the cross. The servants of God that are endued with great measure of grace do very hardly believe in the time of affliction. Indeed when job was afflicted he said, Though the Lord kill me, yet will I trust in him: yet afterward, his faith being overcast with a cloud, he saith, that God was become his enemy, and that he had set him as a mark to shoot at: and sundry times his faith was oppressed with doubting and distrust. How then shall they that never lived by faith nor enured themselves to believe, be able in the pang of death to rest upon the mercy of God. Again, he that would die in obedience, must first of all lead his life in obedience: he that hath lived in disobedience can not willingly and in obedience appear before the judge when he is cited by death the sergeant of the Lord: he dies indeed, but that is upon necessity, because he must yield to the order and course of nature as other creatures do. Thirdly, he that would surrender his soul into the hands of God must be resolved of two things; the one is that God can; the other is, that God will receive his soul into heaven and there preserve it till the last judgement. And none can be resolved of this, except he have the spirit of God to certify his conscience that he is redeemed, justified, sanctified by Christ, and shall be glorified. He that is not thus persuaded, dare not render up and present his soul unto God. When David said, Lord into thy hands I commend my spirit; Psal. 31.5. what was the reason of this boldness in him? surely nothing else but the persuasion of faith, as the next words import: for thou hast redeemed me, O Lord God of truth. And thus it is manifest, that no man ordinarily can perform these duties dying, that hath not performed them living. This being so, I do again renew my former exhortation, beseeching you that ye would practise the duties of preparation in the course of your lives, leading them daily in faith and obedience, and from time to time commending our souls into the hand of God, & casting all our works upon his providence. They which have done this, have made most happy & blessed ends. Enoch by faith walked walked with God, as one that was always in his presence, leading an upright and godly life, and the Lord tooke● him away that he should not see death. Heb. 11.5. And this which befell Enoch, shall after a sort befall them also that live in faith and obedience: because death shall be no death but a sleep unto them, and no enemy but a friend to body and soul. On the contrary let us consider the wretched and miserable ends of them that have spent their days in their sins without keeping faith and good conscience. The people of the old world were drowned in the flood: the filthy Sodomites and Gomorrheans were destroyed with fire from heaven: Dathan and Abiram with the company of Core swallowed up of the earth, Core himself (as it seems a Num. 16. 32. by the text) being burnt with fire: wicked Saul and Achitophel and judas destroy themselves. Herod is eaten up of worms and gave up the ghost: Psa. 1●6. 17. julian the Apostata smitten with a dart in the field, died casting up his blood into the air and blaspheming the name of Christ. Arius the heretic died upon the stool scouring forth his very entrails. And this very age affords store of like examples. Hof●meister a great Papist, as he was going to the council of Ralisbone to dispute against the defenders of the gospel, Il●yric. de fide. was suddenly in his journey prevented by the hand of God, and miserably died with horrible roaring, and crying out in the university of Louvain. Guarlacus a learned Papist falling sick, Fox bocke of Acts and Mon. when he perceived no way with him but death, he sell into a miserable agony and perturbation of spirit, crying out of his sins● how miserably he had lived, and that he was not able to abide the judgement of God, and so casting out words of miserable desperation said, his sins were greater than they could be pardoned, and in that desperation ended his days. jacobus Latromus of the same University of Louvain after that he had been at Brussels, and there thinking to do a great act against Luther and his fellows, made an oration before the Emperor so foolishly and ridiculously that he was laughed to scorn almost of the whole court: then returning from thence to Louvain again, in his public lecture he fell into open madness, uttering such words of desperation and blasphemous impiety, that other divines which were present, were feign to carry him away as he was raving, & to shut him into a close chamber. From that time to his very last breath, he had never any thing else in his mouth, but that he was damned & rejected of god, and that there was no hope of salvation for him, because that wittingly and against his knowledge he withstood the maniest truth of God's word. Sl●id. lib. 23. Crescentius the Pope's Legate and vicegerent in the Council of Trent was ●itting all the day long until dark night in writing of letters to the Pope: after his labour when night was come, thinking to refresh himself, he began to rise, and at his rising, behold there appeared to him a mighty black dog of an huge bigness, his eyes flaming with fire, and his ears hanging low down well near to the ground, which began to enter in and strait to come towards him, & so to couch under the board. The Cardinal not a little amazed at the sight thereof, somewhat recovering himself called to his servants which were in the outward chamber next by, to bring in a candle and to seek for the dog. But when the dog could not be found there, nor in any other chamber about, the Cardinal thereupon stricken with a sudden conceit of mind immediately fell into such a sickness whereof his Physicians which he had about him could not with all their industry and cunning cure him: and thereupon he died. Steven Gardiner, when a certain bishop came unto him and put him in mind of Peter denying his master, answered again that he had denied with Peter, but never repent with Peter, & so (to use M. Fox's words) stinkingly & unrepentantly died. More examples might be added but these shall suffice. Again, that we may be further induced to the practice of these duties, let us call to mind the uncertainty of our days: though we now live, yet who can say that he shall be alive the next days or the next hour. No man hath a lease of his life. Now mark, as death leaves a man, so shall the last judgement find him: and therefore if death take him away unprepared, eternal damnation follows without recovery. If a thief be brought from prison either to the bar to be arraigned before the judge, or to the place of exequation, he will bewail his misdeameanour past, and promise all reformation of life; so be it, he might be delivered, though he be the most arrant thief that ever was. In this case we are as felons or thieves: for we are every day going to the bar of God's judgement, there is no stay nor standing in the way, even as the ship in the sea continues on his course day and night whether the mariners be sleeping or waking: therefore let us all prepare ourselves and amend our lives betime, that in death we may make a blessed end. Ministers of the Gospel do daily call for the performance of this duty: but where almost shall we find the practice and obedience of it in men's lives and conversations? Alas, alas, to lend our ears for the space of an hour to hear the will of God is common: but to give heart and hand to do the same, is rare. And the reason hereof is at hand: we are all most grievous sinners, and every sinner in the terms of Scripture is a fool: and a principal part of this folly is to care for the things of this world, and to neglect the kingdom of heaven, to provide for the body and not for the soul, Luk. 12. to cast and forecast how we may live in wealth and honour and ease, and not to use the last forecast to die well. This folly our Saviour Christ noted in the rich man that was careful to enlarge his barns, but had no care at all for his end or for the salvation of his soul. Such an one was Achitophel, who (as the Scripture terms him) was as the very oracle of God for counsel, being a man of great wisdom and forecast in the matters of the commonwealth, and in his own private worldly affairs: and yet for all this he had not so much as common sense and reason, to consider how he might die the death of the righteous, and come to life everlasting. And this folly the holy Ghost hath noted in him. For the text saith, when he saw that his counsel was despised, ●●am. 17. 23. he saddled his ass, and arose and went home into his city, and put his household in order, and went and hanged himself. And the five foolish virgins contented themselves with the blazing lamps of a bare profession, never seeking for the horn of lasting oil of true and lively faith, that might furnish and trim that lamp both in life & death. But let us in the fear of God, cast off this damnable folly, first of all seeking the kingdom of God and his righteousness, and leading our lives in faith and obedience, that we may die accordingly. And thus much of the first point of doctrine, namely that there is a certain way whereby a man may die well: now I come to the second. Whereas therefore Solomon saith that the day of death is better than the day of birth, we are further taught that such as truly believe themselves to be the children of God, are not to fear death overmuch. I say overmuch; because they must partly fear it, & partly not. Fear it they must for two causes: the first, because death is the destruction of human nature in a man's own self and others: & in this respect Christ feared it without sin: and we must not fear it otherwise then we fear sickness and poverty, and famine, with other sorrows of body and mind, which god will not have us to despise or lightly regard, but to feel with some pain, because they are corrections and punishments for sin. And he doth therefore lay upon us pains and torments, that they may be feared and eschewed: and that by eschewing them we might further learn to eschew the cause of them, which is sin; and by experience in feeling of pain, acknowledge that God is a judge and enemy of sin, and is exceeding angry with it. The second cause of the fear of death, is the loss of the Church or Commonwealth, when we or others are deprived of them which were indeed or might have been an help, stay, and comfort to either of them, and whose death hath procured some public or private loss. Again, we are not to fear death, but to be glad of it, and that for many causes. First of all, in it we have occasion to show our subjection and obedience which we owe unto God, when he calls us out of this world, as Christ said, Father, not my will but thy will be done. Secondly, all sin is abolished by death, and we then cease to offend God any more as we have done. Thirdly, the dead body is brought into a better condition than ever it was in this life, for by death it is made insensible, and by that means it is freed from all the miseries and calamities of this life; and it ceaseth to be either an active or passive instrument of sin, whereas in the life time it is both. Fourthly, it gives the soul passage to rest, life, and celestial glory, in which we shall see God as he is, perfectly know him, and praise his name for ever, keeping without intermission an eternal sabbath, therefore Paul saith, I desire to be dissolved and be with Christ, for that is best of all. Fifthly, God executes his judgements upon the wicked, and purgeth his Church by death. Now in all these respects godly men have cause not to fear and sorrow, but to rejoice in their own death, and the death of others. Thirdly, if the day of death be so excellent, yea a day of happiness, than it is lawful to desire death, and men do not always sin in wishing for death. Paul saith, I desire to be dissolved: and again, O miserable man, who shall deliver me from this body of death? Yet this desire must not be simple, but restrained with certain respects; which are these. First death must be desired so far forth as it is a means to free us from the corruption of our nature; secondly as it is a means to bring us to the immediate fellowship of Christ and God himself in heaven: thirdly death may be lawfully desired in respect of the troubles and miseries of this life, two caveats being observed; the first, that this desire must not be immoderate: the second, it must be joined with submission and subjection to the good pleasure of God. If either of these be wanting, the desire is faulty; and therefore job, and jeremy, and jonas failed herein, because they desired death being carried away with impatience. On the contrary also a man may desire a continuance of life. Ezechias prayed and desired to live, Isa. 38. 18. Ph●l. 1. 24, 25. when he heard the message of present death, that he might do service to God. And Paul desired to live in regard of the Philippians, that he might further their faith● though in regard of himself to die was advantage to him. Lastly, if death joined with reformation of life be so blessed, than the death of the unbelieving and unrepentant sinner is every way cursed & most horrible. Reasons are these. First, it is the destruction of nature, and the wages of sin. Secondly, in it there is no comfort of the spirit to be found, no mitigation of pain, and no good thing that may counter●aile the miseries thereof. Thirdly, that which is the most fearful thing of all, bodily death is the beginning os eternal death, desperation, and infernal torment, without hope of deliverance. Therefore as I began so I end, have care to live well, and die well. FINIS. An addition, of things that come to my mind afterward. THe last combat with the devil in the pang of death, is oftentimes most dangerous of all. For than he will not urge men to desperation, knowing that by this means he shall stir them up to resist him: but he labours with them that they would not resist him when he assaults them, and by this means he endeavours to extinguish hope. And this is not done in any other temptation in which faith or hope alone are impugned, whereas in this they are both impugned together. This must be thought upon, for when the devils temptation is, not to resist his temptation; it is most deceitful of all: and it is more easy to overcome the enemy that compels us to fight, then him that dissuades us from it. The temptation of M. john Knox in the time of his death is worth the marking. Lib. de obita Knoxi. He lay on his death-bed silent for the space of four hours, very often giving great sighs, sobs, and groans, so as the standers by well perceived that he was troubled with some grievous temptation: and when at length he was raised in his bed, they asked him how he did, to whom he answered thus: that in his life time he had endured many combats and conflicts with Satan, but that now most mightily the roaring lion had assaulted him often (said he) before he set my sins before mine eyes; often he urged me to desperation, often he laboured to entangle me with the delights of the world, but being vanquished by the sword of the spirit, which is the word of God, he could not prevail. But now he assaults me another way: for the wily serpent would persuade me that I shall merit eternal life for my fidelity in my ministery. But blessed be God which brought to my mind such Scriptures whereby I might quench the fiery darts of the devil, which were, What hast thou that thou hast not received: and, By the grace of God, I am that I am: and, not I but the grace of God in me: and thus being vanquished he departed. When thou art tempted of Satan and sees no way to escape, even plainly close up thine eyes, and answer nothing, but commend thy cause to God. This is a principal point of Christian wisdom which we must follow in the hour of death. If thy flesh tremble and fear to enter into another life, and doubt of salvation; if thou yield to these things, thou hurtest thyself: therefore close thine eyes as before, and say with S. Stephen, Lord jesus into thy hands I commend my spirit, and then certainly Christ will come unto thee with all his Angels and be the guider of thy way. Luther. A DECLARATION OF THE TRUE MANNER OF KNOWING Christ crucified. Galat. 6.14. God forbid that I should rejoice but in the Cross of our Lord jesus Christ, etc. PRINTED BY JOHN LEGAT, PRINTER to the University of Cambridge. 1600. To the Reader. IT is the common sin of men at this day, and that in the very places of learning, that Christ crucified is not known as he ought. The right knowledge of whom, is not to make often mention of his death and passion, and to call him our Saviour, or to handle the whole mystery of God incarnate sound and learnedly, though that be a worthy gift of God: but first of all, by the consideration of the passion to be touched with an inward and a lively feeling of our sins, for which our Redeemer suffered the pangs of hell, and to grow to a through dislike of ourselves and our lives passed for them, and from the ground of the heart to purpose a reformation and a conformity with Christ in all good duties that concern man: secondly in the Passion, as in a mirror, to behold and in beholding to labour to comprehend the length, the breadth, the height, the depth of the love of the Father that gave his own dear Son to death, and the goodness of the Son that loved his enemies more than himself, that our hearts might be rooted and grounded in the same love, and be further inflamed to love God again. To further this true manner of knowing Christ crucified, I have penned these few lines, read them at thy leisure, and have care to put them in practice: otherwise, thou art but an enemy of the cross of Christ, though thou profess his name never so much. jan. 3. 1596. W. Perkins. Of the right knowledge of Christ crucified. IT is the most excellent and worthy part of divine wisdom to know Christ crucified. The Prophet Esai saith, The knowledge of thy righteous servant, Esa. 53. 1ST that is, Christ crucified, shall justify many. And Christ himself saith, This is life eternal to know thee the only God, joh. 17.2. and whom thou hast sent jesus Christ. 1. Cor. 2.2. And Paul saith, I have decreed to know nothing among you but jesus Christ and him crucified. Again, Gal. 6.14. God forbid that I should rejoice in any thing but in the cross of our Lord jesus Christ. Again, Phil. 3.5. I think all things but loss for the excellent knowledge sake of Christ jesus my Lord, and do judge them but dung that I might win Christ. In the right way of knowing Christ crucified, two points must be considered: one, how Man for his part is to know Christ; the other, how he is to be known of man. Touching the first: Man must know Christ not generally and confusedly, but by a lively, powerful, and operative knowledge: for otherwise the devils themselves know Christ. In this knowledge three things are required. The first is notice or consideration, whereby thou must conceive in mind, understand, and seriously bethink thyself of Christ as he is revealed in the history of the Gospel, and as he is offered to thy particular person in the ministery of the word and Sacraments. And that this consideration may not be dead and idle in thee, two things must be done: first thou must labour to feel thyself to stand in need of Christ crucified, yea to stand in excessive need even of the very lest drop of his blood, for the washing away of thy sins. And unless tho● thoroughly feelest thyself to want all that goodness and grace that is in Christ, and that thou even standest in extreme need of his passion, thou shalt never learn or teach Christ in deed and truth. The second thing is, with the understanding of the doctrine of Christ to join thirsting, whereby man in his very soul and spirit longs after the participation of Christ, and saith in this case as Samson said, judg. 15.19. Give me water, I die for thirst. The second part of knowledge is application, whereby thou must know & believe not only that Christ was crucified, but that he was crucified for thee, for thee, I say, in particular. Here two rules must be remembered and practised. One, that Christ on the cross was thy pledge and surety in particular, that he then stood in thy very room and place in which thou thyself in thine own person shouldest have stood: that thy very personal and particular sins were imputed and applied to him; that he stood guilty as a malefactor for them, and suffered the very pangs of hell, and that his sufferings are as much in acceptation with God, as if thou hadst borne the curse of the law in thine own person eternally. The holding and believing of this point is the very foundation of religion as also of the Church of God. Therefore in any wise be careful to apply Christ crucified to thyself: and as Elizeus when he would revive the child of the Shunamite, 2. King. 4. 34. went up and lay upon him, and put his mouth upon his mouth, and his hands upon his hands, & his eyes upon his eyes, and stretched himself upon him: even so, if thou wouldst be revived to everlasting life, thou must by faith as it were set thyself upon the cross of Christ, and apply thy hands to his hands, thy feet to his feet, and thy sinful heart to his bleeding heart, and content not thyself with Thomas to put thy finger into his side, but even dive and plunge thyself wholly both body and soul into the wounds and blood of Christ. This will make thee to cry with Thomas, and say, My Lord, my God; and this is to be crucified with Christ. And yet do not content thyself with this, but by faith also descend with Christ from the cross to the grave, and bury thyself in the very burial of Christ: and then look as the dead soldier tumbled into the grave of Elizeus was made alive at the very touching of his body; 2. King. 13. 21. so shalt thou by a spiritual touching of Christ dead and buried; be quickened to life everlasting. The second rule is, that Christ crucified is thine, being really given thee of God the father, even as truly as houses and land are given of earthly fathers to their children: this thou must firmly hold and believe; and hence is it that the benefits of Christ are before God ours indeed for our justification and salvation. The third point in lively knowledge is, that by all the affections of our hearts we must be carried to Christ, and as it were transformed into him. Whereas he gave himself wholly for us, we can do no less then bestow our hearts upon him. We must therefore labour above all, following the Martyr Ignatius, who said that Christ his love was crucified. We must value him at so high a price, that he must be unto us better than ten thousand worlds: yea all things which we enjoy must be but as dross and dung unto us in respect of him. Lastly, all our joy, rejoicing, comfort, and confidence must be placed in him. And that thus much is requisite in knowledge, it appears by the common rule of expounding Scripture, that words of knowledge imply affection. And indeed it is but a knowledge swimming in the brain, which doth not alter and dispose the affections and the whole man. Thus much of our knowledge. Now follows the second point, how Christ is to be known. He must not be known barely as God, or as man, or as a jew borne in the tribe of judah, or as a terrible and just judge, but as he is our Redeemer and the very price of our redemption: and in this respect he must be considered as the common Treasury and storehouse of God's Church, as Paul testifieth when he saith, Coloss. 13. In him are all the treasures of knowledge and wisdom hid: and again, Eph. 1.4. Blessed be God, which hath blessed us with all spiritual blessings in Christ. And S. john saith, that of his fullness we receive grace for grace. Here then let us mark that all the blessings of God, whether spiritual or temporal, all I say without exception are conveyed unto us from the Father by Christ: and so they must be received of us and no otherwise. That this point may be further cleared, the benefits which we receive from Christ are to be handled, and the manner of knowing of them. The benefits of Christ are three, his Merit, his Virtue, his Example. The merit of Christ, is the value and price of his death and Passion, whereby any man is perfectly reconciled to god. This reconciliation hath two parts, Remission of sins, and acceptation to life everlasting. Remission of sins, is the removing, or the abolishing both of the guilt and punishment of man's sins. By guilt I understand a subjection or obligation to punishment, according to the order of divine justice. And the punishment of sin is the malediction or curse of the whole law, which is the suffering of the first and second death. Acceptation to life everlasting, is a giving of right and title to the kingdom of heaven, and that for the merit of Christ's obedience imputed. Now this benefit of reconciliation must be known not by conceit and imagination, nor by carnal presumption; but by the inward testimony of God's spirit certifying our consciences thereof, Eph. 1.7. which for this cause is called the spirit of Revelation. And that we may attain to infallible assurance of this benefit, we must call to mind the promises of the gospel touching remission of sins and life everlasting: this being done, we must further strive and endeavour by the assurance of God's spirit to apply them to ourselves, and to believe that they belong unto us; and we must also put ourselves often to all the exercises of invocation and true repentance. For in and by our crying unto heaven to God for reconciliation, comes the assurance thereof, as Scriptures and Christian experience makes manifest. And if it so fall out, that any man in temptation apprehend and feel nothing but the furious indignation and wrath of God, against all reason and feeling he must hold to the merit of Christ, and know a point of religion hard to be learned, that God is a most loving father to them that have care to serve him even at that instant when he shows himself a most fierce and terrible enemy. From the benefit of reconciliation proceed four benefits. First, that excellent peace of God that passeth all understanding, which hath six parts. The first is, peace with God & the blessed Trinity. Rom. 5.1. Being justified we have peace with God. The second, peace with the good angels, joh. 1. 51. Ye shall see the Angels of God ascending and descending upon the son of man. And that Angels like armies of soldiers in camp about the servants of God, and as nurses bear them in their arms that they be neither hurt by the devil and his angels, nor by his instruments, it proceeds of this that they being in Christ are partakers of his merits. The third is, peace with all such as fear God and believe in Christ. This Esai foretold when he said, that the wolf shall dwell with the lamb, and the leopard with the kid, and the calf and the lion and a fat beast together, and that a little child should lead them, etc. 11. v. 6. The fourth is, peace with a man's own self, when the conscience washed in the blood of Christ, ceaseth to accuse, and terrify: and when the will, affections, and inclinations of the whole man are obedient to the mind enlightened by the spirit & word of God, Coloss. 3. Let the peace of God rule in your hearts. The fifth is, peace with enemies and that two ways. First, in that such as believe in Christ, seek to have peace with all men, hurting none but doing good to all: secondly, in that God restrains the malice of the enemies, and inclines their hearts to be peaceable. cap. 1.9. Thus God brought Daniel into love and favour with the chief of the eunuchs. The last is, peace with all creatures in heaven and earth, in that they serve for man's salvation. Psal. 91.13. Thou shalt walk upon the lion & the Asp: the young lion & the dragon shalt thou tread under foot. Hos. 2.18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven. Now this benefit of peace is known partly by the testimony of the spirit, and partly by a daily experience thereof. The second benefit is a recovery of that right and title, which man hath to all creatures in heaven and earth, and all temporal blessings; which right Adam lost to himself and every one of his posterity. 1. Cor. 3.22. Whether it be the world, or life, or death: whether they be things present, or things to come, all are yours. Now the right way of knowing this one benefit is this. When God vouchsafeth meat, drink, apparel, houses, lands, etc. we must not barely consider them as blessings of God, for that very heathen men, which know not Christ can do: but we must acknowledge and esteem them as blessings proceeding from the special love of god the father, whereby he loves us in Christ: and procured unto us by the merit of Christ crucified: and we must labour in this point to be settled and persuaded: and so oft as we see and use the creatures of God for our own benefit, this point should come to our minds. Blessings conceived apart from Christ are misconceived: whatsoever they are in themselves they are no blessings to us but in and by Christ's merit. Therefore this order must be observed touching earthly blessings: first we must have part in the merit of Christ, and then secondly by means of that merit, a right before God and comfortable use of the things we enjoy. All men that have and use the creatures of God otherwise, as gifts of God but not by Christ, use them but as flat usurpers and thieves. For this cause it is not sufficient for us generally & confusedly to know Christ to be our redeemer, but we must learn to see, know, and acknowledge him in every particular gift and blessing of God. If men using the creatures of meat and drink; could, when they behold them, withal by the eye of faith behold in them the merit of Christ's passion, there would not be so much excess and riot, so much surfeiting and drunkenness, as there is: and if men could consider their houses and lands, etc. as blessings to them & that by the fountain of blessing the merits of Christ, there should not be so much fraud and deceit, so much injustice and oppression in bargaining as there is. That which I have now said of meats, drinks, apparel, must likewise be understood of gentry and nobility, in as much as noble-birth without new birth in Christ is but an earthly vanity: the like may be said of physic, sleep, health, Consider Coloss. 3. 11. and 2.10. liberty, yea of the very breathing in the air. And to go yet further: in our Recreations Christ must be known. For all recreation stands in the use of things indifferent: and the holy use of all things indifferent, is purchased unto us by the blood of Christ. For this cause it is very meet that Christian men and women should with their earthly recreations join spiritual meditation of the death of Christ; and from the one take occasion to bethink themselves of the other. If this were practised, there should not be so many unlawful sports and delights, and so much abuse of lawful recreation as there is. The third benefit is, that all crosses, afflictions, and judgements whatsoever, cease to be curses and punishments to them that are in Christ, and are only means of correction or trial, because his death hath taken away not some few parts, but, all and every part of the curse of the whole law. Now in all crosses, Christ is to be known of us on this manner. We must judge of our afflictions as chastisements or trials, proceeding not from a revenging judge, but from the hand of a bountiful and loving father; and therefore they must be conceived in and with the merit of Christ; and if we do otherwise regard them, we take them as curses and punishments of sin. And hence it follows that subjection to God's hand in all crosses, is a mark and badge of the true Church. The last benefit is, that death is properly no death, but a rest or sleep. Death therefore must be known and considered not as it is set forth in the law but as it is altered and changed by the death of Christ: and when death comes, we must then look upon it through Christ's death, as through a glass: and thus it will appear to be but a passage from this life to everlasting life. Thus much of the merit of Christ crucified. Now follows his virtue which is the power of his godhead, whereby he creates new hearts in all them that believe in him, and makes them new creatures. This virtue is double: the first is the power of his death, whereby he freed himself from the punishment and imputation of our sins: and the same virtue serveth to mortify and crucify the corruptions of our minds, wills, affections, even as a corrosive doth waste and consume the rotten and dead flesh in any part of man's body. The second, is the virtue of Christ's resurrection, which is also the power of his Godhead, whereby he raised himself from death to life: & the very same power serveth to raise those that belong to Christ, from their sins in this life, and from the grave in the day of the last judgement. Now the knowledge of this double virtue must not be only speculative, that is, barely conceived in the brain, but it must be experimental: because we ought to have experience of it in our hearts and lives, and we should labour by all means possible to feel the power of Christ's death killing and mortifying our sins, and the virtue of his resurrection in the putting of spiritual life into us, that we might be able to say that we live not but that Christ lives in us. This was one of the most excellent and principal things which Paul sought for, who saith, I have counted all things loss and do judge them to be dung, that I may know him and the virtue of his resurrection. Phil. 3.10. And he saith that this is the right way to know and learn Christ, to cast off the old man which is corrupt through the deceivable lusts, and to put on the new man which is created in righteousness & true holiness. Eph. 4.24. The third benefit is the example of Christ. We deceive ourselves, if we think that he is only to be known of us as a Redeemer, and not as a spectacle or pattern of all good duties, to which we ought to conform ourselves. Good men indeed, that have been or in present are upon the earth the servants of God, must be followed of us: but they must be followed no otherwise then they follow Christ, & Christ must be followed in the practice of every good duty that may concern us without exception simply and absolutely, 1. Cor. 11.1. Our conformity with Christ stands either in the framing of our inward and spiritual life, or in the practice of outward and moral duties. Conformity of spiritual life is, not by doing that which Christ did upon the cross and afterward, but a doing of the like by a certain kind of imitation. And it hath four parts. The first is, a spiritual oblation. For as Christ in the garden and upon the cross, by prayer made with strong cries and tears, presented and resigned himself up to be a sacrifice of propitiation to the justice of his father for man's sin: so must we also in prayer present and resign ourselves, our souls, our bodies, our understanding, will, memory, affections, & all we have to the service of God, in the general calling of a Christian, and in the particular callings in which he hath placed us. Take an example in David, Sacrifice & burnt offering (saith he) thou wouldst not, but ears thou hast pierced unto men, then said, lo I come: I desire to do thy will, O God, yea thy law is within my heart, Psal. 40. 7. The second is, conformity in the cross two ways. For first, as he bore his own cross to the place of execution: so must we as good disciples of Christ deny ourselves, take up all the crosses and afflictions that the hand of God shall lay upon us. Again, we must become like unto him in the crucifying and mortifying the mass and body of sin which we carry about us, Gal. 5.24. They which are Christ's have crucified the flesh with the affections and lusts thereof. We must do as the jews did, we must set up the crosses and gybbets whereon we are to fasten and hang this flesh of ours, that is, the sin and corruption that cleaves and sticks unto us, and by the sword of the spirit wound it even to death. This being done, we must yet go further, and labour by experience to see and feel the very death of it, and to lay it as it were in a grave never to rise again: and therefore we should daily cast new moulds upon it. The third is, a spiritual resurrection, whereby we should by God's grace use means that we may every day more and more come out of our sins, as out of a loathfome grave; to live unto God in newenes of life, as Christ rose from his grave. And because it is an hard matter for a man to come out of the grave or rather dungeon of his sins, this work can not be done at once but by degrees, as God shall give grace. Considering we lie by nature dead in our sins, and stink in them as loathsome carrion, first we must begin to stir ourselves as a man that comes out of a swoon, awakened by the word and voice of Christ founding in our deaf ears; secondly, we must raise up our minds to a better state and condition, as we use to raise up our bodies: after this we must put out of the grave first one hand, than the other. This done, we must do our endeavour as it were upon our knees, at the least to put one foot out of this sepulchre of sin, the rather when we see ourselves to have one foot of the body in the grave of the earth, that in the day of judgement we may be wholly delivered from all bonds of corruption. The fourth part is, a spiritual ascension into heaven, by a continual elevation of the heart and mind to Christ sitting at the right hand of the father, as Paul saith, Have your conversation in heaven: and, If ye be risenwith Christ, seekè things that are above. Conformity in moral duties, is either general or special. General, is to be holy as he is holy, Rom. 8.29. Those whom he knew before he hath predestinate to be like the image of his son, that is, not only in the cross but also in holiness and glory. 1. joh. 3. He which hath this hope purifieth himself even as he is pure. Special conformity, is chiefly in four virtues; Faith, Love, Meekness, Humility. We must be like him in faith. For as he, when he apprehended the wrath of God, and the very pangs of hell were upon him, wholly stayed himself upon the aid, help, protection, and good pleasure of his father, even to the last: so must we by a true & lively faith depend wholly on God's mercy in Christ, as it were with both our hands, in peace, in trouble, in life, & in the very pang of death: and we must not in any wise let our hold go; no though we should feel ourselves descend to hell. We must be like him in meekness, Matth. 11. v. 28. Learn of me that I am meek and lowly. His meekness showed itself in the patient bearing of all injuries and abuses offered by the hands of sinful and wretched men, and in the suffering of the curse of the law, without grudging or repining, and with submission to his father's will in all things. Now the more we follow him herein, the more shall we be conformable to him in his death and passion. Philip. 3. 10. Thirdly, he must be our example in Love: he loved his enemies more than himself, Eph. 5.4. Walk in love even as Christ loved us, and hath given himself for us an oblation and sacrifice of sweet smelling savour unto God. The like love ought we to show, by doing service to all men in the compass of our callings, and by being all things to all men (as Paul was) that we might do them all the good we can both for body and soul. 1. Cor. 9.19. Lastly, we must follow Christ in humility, whereof he is a wonderful spectacle, in that being God, he became man for us: & of a man became a worm that is trodden under foot, that he might save man, Phil. 2.5. Let the same mind be in you that was in jesus Christ, who being in the form of God, humbled himself and became obedient to the death, even to the death of the cross. And here we must observe, that the example of Christ hath something more in it then any other example hath or can have: for it doth not only show us what we ought to do (as the examples of other men do) but it is a remedy against many vices, and a motive to many good duties. First of all the serious consideration of this, that the very son of God himself suffered all the pains and torments of hell on the cross for our sins, is the proper & most effectual means to stir up our hearts to a godly sorrow for them. And that this thing may come to pass, every man must be settled without doubt, that he was the man that crucified Christ; that he is to be blamed as well as judas, Herod, Pontius Pilate, and the jews: and that his sins should be the nails, the spears, and the thorns that pierced him. When this meditation begins to take place, bitterness of spirit with wailing and mourning takes place in like manner. Zach. 12. 10. And they shall look upon him whom they have pierced, and they shall lamem for him as one lamenteth for his only son. Peter in his first sermon struck the jews as with a thunder clap from heaven, when he said unto them, Ye have crucified the Lord of glory, so as the same time three thousand men were pricked in their hearts, and said, Men and brethren, what shall we do to be saved. Again, if Christ for our sins shed his heart blood: and if our sins mad● him sweat water and blood, oh then why should not we ourselves shed bitter tears, & why would not our hearts bleed for them. He that finds himself so dull and hardened that the passion of Christ doth not humble him, is in a lamentable case, for there is no faith in the death of Christ, effectual in him as yet. Secondly, the meditation of the passion of Christ is a most notable means to breed repentance and reformation of life in time to come. For when we begin to think that Christ crucified, by suffering the first and second death, hath procured unto us remission of all our sins past, and freed us from hell● death, and damnation: then, if there be but a spark of grace in us, we begin to be of another mind, and to reason thus with ourselves: What? hath the Lord been thus merciful unto me, that am in myself but a firebrand of hell, as to free me from deserved destruction & to receive me to favour in Christ? yea, no doubt he hath, his name be blessed therefore: I will not therefore sin any more as I have done, but rather endeavour hereafter to keep myself from every evil way. And thus faith purifies both heart and life. Thirdly, when thou art in any pain of body or sickness, think how light these are compared to the agony and bloody sweat, to the crown of thorns and nails of Christ. When thou art wronged in word or deed by any man, turn thine eye to the cross, consider how meekly he suffered all abuses for the most part in silence, & prayed for them that crucified him. When thou art tempted with pride or vainglory, consider how for thy proper sins Christ was despised and mocked and condemned among thieves. When anger and desire of revenge inflame thine heart, think how Christ gave himself to death to save his enemies, even then when they did most cruelly entreat him, & shed his blood: and by these meditations, specially if they be mingled with faith, thy mind shall be eased. Thus we see how Christ crucified is to be known: and hence ariseth a threefold knowledge: one of God, the second of our neighbours, the third of ourselves. Touching the first: if we would know the true God aright, and know him to our sahiation, we must know him only in Christ crucified. God in himself and his own majesty is invisible, not only to the eyes of the body, but also to the vere minds of men, and he is revealed to us only in Christ; in whom he is to be seen as in a glass. For in Christ he setteth forth and gives his justice, goodness, wisdom, and himself wholly unto us. For this cause he is called the brightness of the glory, and the engraven form of the person of the father. Heb. 1. 3. and the image of the invisible God. Coloss. 1.15. Therefore we must not know god and seek him any where else but in Christ: and whatsoever out of Christ comes unto us in the name of God, is a flat idol of man's brain. As for our neighbours, those especially that are of Christ's Church, they are to be known of us on this manner: When we are to do● any duty unto them, we must not barely respect their persons, but Christ crucified in them, & them in Christ. When Paul persecuted such as called on the name of Christ, he then f●om heaven cried, Saul, Saul, why persecutest thou me? Here then let this be marked, that when the poor comes to us for relief, it is Christ that comes to our doors, and saith, I am hungry, I am thirsty, I am naked: and let the bowels of compassion be in us towards them as towards Christ, unless we will hear that fearful sentence in the day of judgement, Go ye cursed into hell, etc. I was hungry, and ye fed me not: I was naked, and ye did not clothe me, etc. Thirdly, the right knowledge of ourselves ariseth of the knowledge of Christ crucified, in whom and by whom we come to know five special things of ourselves. The first, how grievous our sins are, and therefore how miserable we are in regard of them. If we consider our offences in themselves, & as they are in us, we may soon be deceived, because the conscience being corrupted often erreth in giving testimony, and by that means maketh sin to appear less than it is indeed. But if sin be considered in the death & passion of Christ, whereof it was the cause, and the vileness thereof measured by the unspeakable torments endured by the son of God: and if the greatness of the offence of man be esteemed by the endless satisfaction made to the justice of God, the least sin that is will appear to be a sin indeed, and that most grievous and ugly. Therefore Christ crucified must be used of us as a mirror or looking glass, in which we may fully take a view of our wretchedness and misery, and what we are by nature. For such as the passion of Christ was in the eyes of men, such is our passion or condition in the eyes of God: and that which wicked men did to Christ, the same doth sin and Satan to our very souls. The second point is, that men believing in Christ are not their own, or lords of themselves, but wholly both body and soul belong to Christ, in that they were given to him of God the father, and he hath purchased them with his own blood, 1. Cor. 3. Ye are Christ's, and Christ's Gods. Hence it cometh to pass (which is not to be forgotten) that Christ esteemeth all the crosses and afflictions of his people, as his own proper afflictions. Hence again we must learn to give up ourselves both in body and soul to the honour and service of Christ, whose we are. The third is, that every true believer, not as he is a man, but as he is a new man or a Christian, hath his being and subsisting from Christ, We are members of his body, of his flesh, and of his bone, Eph. 5.30. In which words, Paul alludes to the speech of Adam, Gen. 3. Thou art bone of my bone, and flesh of my flesh, & thereby he teacheth, that as Eve was made of a rib taken out of the side of Adam, so doth the whole church of God, and every man regenerate, spring and arise out of the blood that streamed from the heart and side of Christ crucified. The fourth is, that all good works done of us, proceed from the virtue and merit of Christ crucified: he is the cause of them in us, and we are the causes of them in and by him. Without me (saith he) ye can do nothing: and, Every branch that beareth no fruit in me, mark well he saith, in me, he taketh away, joh. 15.2. The fifth point is, that we owe unto Christ an endless debt. For he was crucified only as our surety and pledge, & in the spectacle of his passion we must consider ourselves as the chief debtor, and that the very discharge of our debt, that is, the sins which are inherent in us, were the proper cause of all the endless pains and torments that Christ endured, that he might set us most miserable bankrupts at liberty from hell, death, and damnation. For this his unspeakable goodness, if we do but once think of it seriously, we must needs confess that we owe ourselves, our souls, and bodies, and all that we have as a debt due unto him. And so soon as any man begins to know Christ crucified, he knows his own debt, and thinks of the payment of it. Thus we see how Christ is to be known: now we shall not need to make much examination whether this manner of knowing and acknowledging of Christ, take any place in the world or no: for few there be that know him as they ought. The Turk even at this very day knows him not but as he was a prophet. The jew scorneth his cross and passion. The Popish Churches, though in word they confess him, yet do they not know him as they ought. The Friars and jesuits in their sermons at this day, commonly use the Passion as a means to stir up piety and compassion towards Christ, who being so righteous a man was so hardly entreated, and to inflame their hearts to an hatred of the jews, and judas, and Pontius Pilate that put our blessed Saviour to death; but all this may be done in any other history. And the service of God which in that Church stands now in force by the Canons of the Council of Trent, defaceth Christ crucified, in that the passions of martyrs are made meritorious, and the very wood of the cross their only help: and the virgin Marie the Queen of heaven, and a mother of mercy; who in remission of ●innes may command her son: and they give religious adoration to dumb crucifixes made by the hand and art of man. The common protestant likewise cometh short herein for three causes. First whereas in word they acknowledge him to be their Saviour, that hath redeemed them from their evil conversation, yet indeed they make him a patron of their sins. The thief makes him the receiver, the murderer makes him his refuge, b Calvin on Gal. 6.2. the adulterer (be it spoken with reverence unto his majesty) makes him the bawd. For generally men walk on in their evil ways, some living in this sin, some in that, and yet for all this they persuade themselves that God is merciful, and that Christ hath freed them from death and damnation. Thus Christ that came to abolish sin, is made a maintainer thereof, and the common packhorse of the world to bear every man's burden. Secondly, men are content to take knowledge of the merit of Christ's passion for the remission of their sins, but in the mean season the virtue of Christ's death in the mortifying of sin, and the blessed example of his passion, which ought to be followed and expressed in our lives & conversations, is little or nothing regarded. Thirdly, men usually content themselves generally and confusedly to know Christ to be their redeemer, never once seeking in every particular estate and condition of life, and in every particular blessing of God, to feel the benefit of his passion. What is the cause that almost all the world live in security, never almost touched for their horrible sins? surely the reason is, because they did never yet seriously consider that Christ in the garden lay groveling upon the earth, sweeting water & blood for their offences. Again, all such a by fraud and oppression, or any kind of hard dealing suck the blood of poor men, never yet knew that their sins drew out the heart blood of Christ. And proud men and women that are puffed up by reason of their attire, which is the badge of their shame, and never cease hunting after strange fashions, do not consider that Christ was not crucified in gay attire, but naked, that he might bear the whole shame and curse of the law for us. These and such like whatsoever they say in word, if we respect the tenor of their lives, are flat enemies of the cross of Christ, and tread his precious blood under their feet. Now then, considering this so weighty and special a point of religion is so much neglected, O man or woman, high or low, young or old, if thou have been wanting this way, begin for very shame to learn and learning truly to know Christ crucified. And that thou mayest attain to this, behold him often, not in the wooden crucifix after the Popish manner, but in the preaching of the word, and in the Sacraments, in which thou shalt see him crucified before thine eyes, Gal. 3.1. Desire not here upon earth to behold him with the bodily eye, but look upon him with the eye of true and lively faith, applying him and his merits to thyself as thine own, and that with broken and bruised heart, as the poor Israelites stung with fiery serpents even to death, beheld the brazen serpent. Again, thou must look upon him first of all as a glass or spectacle, in which thou shalt see God's glory greater in thy redemption, then in thy creation. In the creation appeared Gods infinite wisdom, power, and goodness: in thy redemption by the passion of Christ, his endless justice & mercy. In the creation thou art a member of the first Adam, and bearest his image: in thy redemption thou art a member of the second Adam. In the first thou art endued with natural life, in the second with spiritual. In the first, thou hast in the person of Eve thy beginning of the rib of Adam: in the second thou hast thy beginning as thou art borne of God out of the blood of Christ. Lastly, in the first, god gave life in commanding that to be, which was not: in the second, he gives life not by life, but by death, even of his own form. This is the mystery unto which the angels themselves desire to look into. 1. Pet. 1.12. Secondly, thou must behold him as the full price of thy redemption, and perfect reconciliation with God; and pray earnestly to God, that he would seal up the same in thy very conscience by his holy spirit. Thirdly, thou must behold Christ as an example, to whom thou must conform thyself by regeneration. For this cause give diligence, that thou mayst by experience say, that thou art dead, and crucified, and buried with Christ, and that thou risest again with him to newness of life: that he enlightens thy mind, and by degrees reforms thy will and affections, and give thee both the will and the deed in every good thing. And that thou mayst not fail in this thy knowledge, read the history of Christ's passion, observe all the parts and circumstances thereof, & apply them to thyself for thy full conversion. When thou readest that Christ went to the garden; as his custom was, where the jews might soon attach him; consider that he went to the death of the cross for thy sins willingly, and not of constraint; and that therefore thou for thy part shouldst do him all service freely and frankly, Psal. 110. 3. When thou hearest that in his agony his foul was heavy unto death, know it was for thy sins, and that thou shouldest much more conceive heaviness of heart for the same: again, that this sorrow of his is joy and rejoicing unto thee, if thou wilt believe in him; therefore Paul saith, I say again rejoice in the Lord. When thou readest that in the garden he prayed lying groveling on his face sweeting water and blood, begin to think seriously what an unspeakable measure of God's wrath was upon thy blessed Saviour, that did prostrate his body upon the earth, and cause the blood to follow: and think that thy sins must needs be most heinous, that brought such bloody and grievous pains upon him. Also think it a very shame for thee to carry thy head to heaven with haughty looks, to wallow in thy pleasures, and to draw the innocent blood of thy poor brethren by oppression and deceit, for whom Christ sweat water and blood, and take an occasion from Christ's agony, to lay aside the pride of thy heart, to be ashamed of thyself, to grieve in heart, yea even to bleed for thine own offences, casting down and humbling thyself with Ezra, Ezra 9 saying, O my God, I am confounded and ashamed to lift up mine eyes unto thee, my God: for mine iniquities are increased, and my trespass is grown up into heaven. When thou readest that Christ was taken and bound, think that thy very sins brought him into the power of his enemies, and were the very bonds wherewith he was tied: think that thou shouldest have been bound in the very same manner unless he had been a surety and pledge for thee: think also that thou in the self ●ame manner art bound and tied with the chains of thine own sins, and that by nature thy will, affections, and whole spirit is tied and chained to the will of the devil, so as thou canst do nothing but that which he willeth: lastly, think and believe that the bonds of Christ serve to purchase thy liberty from hell, death, and damnation. When thou hearest that he was brought before Annas and Caiaphas, think it was meet, that thy surety and pledge who was to suffer the condemnation due unto thee, should by the high Priest as by the mouth of God, be condemned: and wonder at this, that the very coessential and eternal Son of God, even the very sovereign judge of the world, stands to be judged, and that by wicked men; persuading thyself that this so great confusion comes of thy sins. Whereupon being further amazed at thy fearful estate, humble thyself in dust and ashes, and pray God so to soften thy stony heart, that thou mayest turn to him, and by true faith lay hold on Christ, who hath thus exceedingly abased himself, that his ignominy may be thy glory, and his arraignment thy perfect absolution. When thou readest that Barrabas the murderer, was preferred before Christ, though he exceeded both men and Angels in holiness; think it was to manifest his innocency, and that thy very sins pulled upon him this shameful reproach; and in that for thy cause he was esteemed worse than Barrabas, think of thyself as a most heinous and wretched sinner, and (as Paul saith) the head of all sinners. When thou readest that he was openly and judicially condemned to the cursed death of the cross, consider what is the wrath and fury of God against sin, and what is his great and infinite mercy to sinners: and in this spectacle look upon thyself, and with groans of heart cry out, and say, O good God, what settest thou hear before mine eyes? ay, even I have sinned, I am guilty and worthy of damnation. Whence comes this change, that thy blessed son is in my room, but of thy unspeakable mercy? Wretch that I am, how have I forgotten myself, and thee also my God? O son of God, how long hast thou abased thyself for me? Therefore give me grace O God, that beholding mine own estate in the person of my Saviour thus condemned, I may detest and loathe my sins that are the cause thereof, and by a lively faith embrace that absolution which thou offerest me in him, who was condemned in my stead and room. O jesus Christ Saviour of the world, give me thy holy and blessed Spirit that I may judge myself, and be as vile and base in mine own eyes as thou wast vile before the jews: also unite me unto thee by the same spirit, that in thee I may be as worthy to be accepted before God, as I am worthy in myself to be detested for my sins. When thou readest, that he was clad in purple and crowned with thorns, mocked and spit upon, behold the everlasting shame that is due unto thee, and be ashamed of thyself, & in this point conform thyself to Christ, & be content (as he was) to be reproached, abused, and despised, so it be for a good cause. When thou readest, that before his crucifying, he was stripped of all his clothes, think it was that he being naked might bear thy shame on the cross, and with his most precious and rich nakedness cover thy deformity. When thou readest the complaint of Christ, that he was forsaken of his father, consider how he suffered the pangs and torments of hell as thy pledge and surety. Learn by his unspeakable torments what a fearful thing it is to sin against God, and begin to renounce thyself, and detest thy sins, and to walk as a child of light, according to the measure of grace received. When thou comest to die, set before thine eyes Christ in the midst of all his torments on the cross: in beholding of which spectacle to thy endless comfort, thou shalt see a paradise in the midst of hell: God the father reconciled unto thee, thy Saviour reaching out his hands unto thee to receive thy soul unto him; and his cross as a ladder to advance it to eternal glory. Whereas he cried aloud with a strong voice at the point of death, it was to show that he died willingly without violence or constraint from any creature, and that if it had so pleased him, he could have freed himself from death, and have cast his very enemies to the very bottom of hell. When thou readest that he commended his soul into the hands of his Father, consider that thy soul also (so be it thou wilt believe in him) is delivered up into the hands of God, and shall be preserved against the rage and malice of all thine enemies, and hereupon thou mayst be bold to commend thy spirit into the hands of God the father. When thou readest of his death, consider that thy sins were the cause of it, and that thou shouldest have suffered the same eternally, unless the son of God had come in thy room: again consider his death as a ransom, and apprehend the same by faith, as the means of thy life: for by death Christ hath wounded both the first and second death, and hath made his cross to be a throne or tribunal seat of judgement against all his and thine enemies. When thou readest of the trembling of the earth at the death of Christ, think with thyself it did in his kind as it were groan under the burden of the sins of men in the world: and by his motion than it signified that even thou and the rest deserved rather to be swallowed of the earth, and to go down into the pit alive, then to have any part in the merit of Christ crucified. When thou readest of his burial, think that it was to ratify his death, and to vanquish death even in his own den. Apply this burial to thyself, and believe that it serves to make thy grave a bed of down, and to free thy body from corruption. Lastly, pray to God that thou mayst feel the power of the spirit of Christ, weakening and consuming the body of sin, even as a dead corpse rots in the grave, till it be resolved to dust. When thou hast thus perused and applied to thyself the history of the Passion of Christ, go yet further, and labour by faith to see Christ crucified in all the works of God, either in thee, or upon thee. Behold him at thy table in meat and drink, which is as it were a lively sermon and a daily pledge of the mercy of God in Christ. Behold him in all thine afflictions, as thy partner that pitieth thy case, and hath compassion on thee. Behold him in thy most dangerous temptations, in which the devil thundereth damnation, behold him I say, as a mighty Samson bearing away the gates of his enemies upon his own shoulders: and killing more by death then by life, crucifying the devil, even then when he is crucified, by death killing death: by entrance into the grave, opening the grave and giving life to the dead, and in the house of death spoiling him of all his strength and power. Behold him in all the afflictions of thy brethren, as though he himself were naked, hungry, sick, harbourless, and do unto them all the good thou canst, as to Christ himself. If thou wouldst behold God himself, look upon him in Christ crucified, who is the engraven image of the father's person; and know it to be a terrible thing in the time of the trouble of thy conscience to think of God without Christ, in whose face the glory of God in his endless mercy is to be seen, 2. Cor. 4.6. If thou wouldst come to God for grace, for comfort, for salvation, for any blessing, come first to Christ hanging, bleeding, dying upon the cross, without whom there is no hearing God, no helping God, no saving God, no God to thee at all. In a word, let Christ be all things without exception unto thee, Coloss. 3. 11. for when thou prayest for any blessing either temporal or spiritual, be it whatsoever it will be or can be, thou must ask it at the hands of God the father by the merit and mediation of Christ crucified: now look as we ask blessings at God's hand, so must we receive them of him; and as they are received, so must we possess and use them daily, namely as gifts of God procured to us by the merit of Christ: which gifts for this very cause, must be wholly employed to the honour of Christ. FINIS. A DISCOURSE OF Conscience: Wherein is set down the nature, properties, and differences thereof: as also the way to Get and keep good Conscience. The second Edition. PRINTED BY JOHN LEGAT, PRINTER to the University of Cambridge 1600. The Contents. Chap. 1. What Conscience is. 2. The actions or duties of conscience. Where this point is handled, How any thing is said to bind conscience. 3. The kinds and differences of conscience. Where is handled, Liberty of conscience, and the question disputed; whether a man may in conscience be unfallibly certain of his salvation. 4. Man's duty touching conscience, which is to get and to keep it. TO THE RIGHT HONOVABLE SIR WILLIam Piryam's Knight, Lord chief Baron of her majesties Exchequer. Grace and peace. RIght Honourable, it can not be unknown to yourself, or to any man of a days experience, that it is thought a small matter to commit a sin, or, to lie in sins against a mans● own conscience. For many when they are told of their duty in this point, reply and say, What, tell you me of Conscience? Conscience was hanged long ago. But unless they take better heed, and prevent the danger by repentance, Hanged conscience will revive and become both gibbet & hangman to them either in this life or the life to come. For Conscience is appointed of God to declare and put in execution his just judgement against sinners: and as God cannot possibly be overcome of man, so neither can the judgement of Conscience being the judgement of God, be wholly extinguished. Indeed Satan for his part goes about by all means he can, to benumb the conscience: but all is nothing. For as the sick man, when he seems to sleep and take his rest, is inwardly full of troubles: so the benumbed and arousie conscience wants not his secret pangs and terrors, and when it shall be roused by the judgement of God, it waxeth cruel and fierce like a wild beast. Again, when a man sins against his conscience, as much as in him lieth, he plungeth himself into the gulf of desperation: for every wound of the conscience, though the smart of it be little felt, is a deadly wound: and he that goes on to sin against his conscience, stabs and wounds it often in the same place: and all renewed wounds (as we know) are hardly or never cured. Thirdly, he that lieth in sins against his conscience, can not call upon the name of God: for guilty conscience makes a man fly from God. And Christ saith, God heareth not sinners, understanding by sinners, such as go on in their own ways against conscience: and what can be more doleful then to be barred of the invocation of God's name? Lastly, such persons after the last judgement, shall have not only their bodies in torment, but the worm in the soul and conscience shall never die: and what will it profit a man to gain the whole world by doing things against his own conscience, and lose his own soul. Now that ●●en on this manner careless touching conscience, may see their fo●lie and the great danger thereof and come to amendment, I have penned this small treatise: and according to the ancient and laudable custom, as also according to my long intended purpose, I now dedicate and present the same to your Lordship. The reasons which have emboldened me to this enterprise (all by-respects excluded) are these. General doctrine in points of religion is dark and obscure, and very hardly practised without the light of particular examples: and therefore the doctrine of conscience, by due right pertains to a man of conscience; such an one as your Lordship is, who (others of like place not excepted) have obtained this mercy at God's hand to keep faith and good conscience. Again, considering that justice and conscience have always been friends; I am induced to think that your Lordship being publicly set apart for the execution and maintenance of civil justice, will approve and accept a Treatise propounding rules and precepts of conscience. Thus therefore craving pardon for my boldness, and hoping of your Lordship's good acceptance, I commend you to God and to the word of his grace. 1596. june 14. Your L. to command, William Perkins. OF CONSCIENCE. CHAP. I. What Conscience is. COnscience is a part of the understanding in all reasonable creatures, determining of their particular actions either with them or against them. I say conscience is a part of the understanding, and I show it thus: God in framing of the soul placed in it two principal faculties, Understanding and Will. Understanding is that faculty in the soul, whereby we use reason: & it is the more principal part, serving to rule & order the whole man; & therefore it is placed in the soul to be as the wagginer in the waggin. The Will is another faculty, whereby we do will or nill any things that is, choose or refuse it. With the will is joined sundry affections, as joy, sorrow, love, hatred, etc. whereby we embrace or eschew that which is good or evil. Now, conscience is not placed in the affections nor will, but in the understanding; because the actions thereof stand in the use of reason. Understanding again hath two parts. The first is that which stands in the view and contemplation of truth and falsehood, and goes no further. The second is that which stands in the view and consideration of every particular action, to search whether it be good or bad. The first is called the Theorical, the second the practical understanding. And under this latter is conscience to be comprehended: because his property is to judge of the goodness or badness of things or actions done. Again I say that conscience is a a Understanding hath no parts properly but by anology in respect of di●ers objects and action's. part of the mind or understanding, to show that conscience is not a bare knowledge or judgement of the understanding (as b Th. Aquin. part. 1. q. 79. art. 13. Dominic. Bannes on this place, Antoninus, etc. men commonly write) but a natural power, faculty, or created quality from whence knowledge and judgement proceed as effects. This the Scriptures confirm, in that they ascribe sundry works and actions to conscience, as accusing, excusing, comforting, terrifying: which actions could not thence proceed, if conscience were no more but an action or act of the mind. Indeed I grant, it may be taken for a kind of actual knowledge, in the mind of man: but to speak properly, this knowledge must proceed of a power in the soul, the property whereof is to take the principles and conclusions of the mind and apply them, and by applying either to accuse or excuse. This is the ground of all, and this I take to be conscience. If it be objected that conscience cannot be a natural power, because it may be lost: I answer if conscience be lost, it is only in respect of the use thereof, as reason is lost in the drunken man and not otherwise. I add, that the proper subjects of conscience are reasonable creatures, that is, men and Angels. Hereby conscience is excluded, first of all from bruit beasts; for though they have life and sense, and in many things some shadows of reason, yet because they want true reason, they want conscience also. Secondly from God the creator, who being righteousness itself, needeth not conscience to order and govern his actions. And whereas Peter saith, 1. Pet. 2. 19 that men must endure grief wrongfully for conscience of god, his meaning is not to show that God hath conscience, but that men are to suffer many wrongs because their conscience do bind them, in so doing to obey God's will, which conscience directly respecteth. And I say that conscience is in all reasonable creatures, that none might imagine that some men by nature have conscience in them, some none at all. For as many men as there are, so many consciences there be: and every particular man hath his own particular conscience. The proper end of conscience is, to determine of things done. And by this conscience is distinguished from all other gifts of the mind, as intelligence, opinion, science, faith, prudence. Intelligence simply conceives a thing to be or not to be: opinion judgeth a thing to be probable or contingent: science, judgeth to be certain and sure: faith is a persuasion, whereby we believe things that are not: prudence discerneth what is meet to be done, what to be left undone; but conscience goes further yet than all these: for it determines or gives sentence of things done, by saying unto us, this was done, this was not done, this may be done, this may not be done: this was well done, this was ill done. The things that conscience determines of, are a man's own actions: his own actions, I say. To be certain what an other man hath said or done, it is commonly called knowledge: but for a man to be certain what he himself hath done or said, that is conscience. Again conscience meddles not with generals, only it deals in particular actions: and that not in some few but in all. The manner of consciences determination, is to set down his judgement either with the creature or against it: I add this clause, because conscience is of a divine nature, and is a thing placed of God in the midst between him and man, as an arbitrator to give sentence and to pronounce either with man or against man unto God. For otherwhiles, it consents and speaks with God against the man in whom it is placed: otherwhiles again it consents with him and speaks for him before the Lord. And hence comes one reason of the name of conscience. Scire, to know, is of one man alone by himself: and conscire is, when two at the least know some one secret thing; either of them knowing it together with the other. Therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or conscientia Conscience, is that thing that combines two together, and makes them partners in the knowledge of one and the same secret. Now man and man, or man and Angel cannot be combined; because they cannot know the secret of any man unless it be revealed to them: it remains therefore that this combination is only between man and God. God knows perfectly all the doings of man, though they be never so hid and concealed: and man by a gift given him of God, knows together with God, the same things of himself: and this gift is named Conscience. CHAP. II. Of the duties of Conscience. §1. Of the testimony of conscience. THe proper actions or duties of conscience are twofold, to give testimony or to give judgement. Rom. 2.15. Conscience gives testimony by determining that a thing was done or it was not done, Rom. 2.15. Their conscience also bearing witness. 2. Cor. 1.12. Our rejoicing is the testimony of our conscience, that in, etc. Here we must consider three things: I. of what things conscience bears witness: II. in what manner: III. how long. For the first, conscience bears witness of our thoughts, of our affections, of our outward actions. That it bears witness of our secret thoughts, it appears by the solemn protestation which at some time men use; In my conscience I never thought it: whereby they signify that they think something, or they think it not, and that their consciences can tell what they think. Neither must this seem strange. For there be two actions of the understanding, the one is simple, which barely conceiveth or thinketh this or that: the other is a reflecting or doubling of the former, whereby a man conceives or thinks with himself what he thinks. And this action properly pertains to the conscience. The mind thinks a thought, now conscience goes beyond the mind, and knows what the mind thinks; so as if a man would go about to hide his sinful thoughts from God, his conscience as it were another person within him, shall discover all. By means of this second action conscience may bear witness even of thoughts, and from hence also it seems to borrow his name, Conscientia i scientia cum alia scientia. because conscience is a science or knowledge joined with an other knowledge: for by it I conceive and know what I know. Again, conscience bears witness what the wills an affections of men be in every matter, Rom. 9.1. I say the truth in Christ, I lie not, my conscience bearing me witness by the holy Ghost, that I have great heaviness and continual sorrow in my heart: for I could wish myself to be separate from Christ for my brethren. Lastly, it witnesseth what be men's actions. Eccl. 7.24. Oftentimes also thine heart knoweth, (that is, conscience witnesseth) that thou likewise hast cursed others. The manner that conscience useth in giving testimony, stands in two things. First, it observes and takes notice of all things that we do: secondly, it doth inwardly and secretly within the heart, tell us of them al. In this respect it may fitly be compared to a Notary, or a Register that hath always the pen in his hand, to note and record whatsoever is said or done: who also because he keeps the rolls and records of the court, can tell what hath been said or done many hundred years past. Touching the third point. Howelong conscience bears witness, it doth it continually; not for a minute, or a day, or a month, or a year, but for ever: when a man dies, conscience dieth not; when the body is rotting in the grave, conscience liveth and is safe and sound; and when we shall rise again, conscience shall come with us to the bar of God's judgement, either to accuse or excuse us before God, Rom. 2.15,16. Their conscience bearing witness at the day when God shall judge the secrets of men by jesus Christ. By this first duty of conscience, we are to learn three things. The first, that there is a god: and we may be led to the sight of this even by common reason. For conscience bears witness; Of what? Of thy particular doings. But against whom or with whom doth it give testimony? thou mayest feel in thy heart that it doth it either with thee or against thee. And to whom is it a witness? to men or angels? that cannot be, for they cannot hear the voice of conscience, they cannot receive consciences testimony, nay they cannot see what is in the heart of man. It remains therefore that there is a spiritual substance, most wise, most holy, most mighty, that sees all things to whom conscience bears record; and that is God himself. Let Atheists bark against this as long as they will: they have that in them that will convince them of the truth of the godhead, will they nill they, either in life or death. Secondly we learn, that God doth watch over all men by a special providence. The master of a prison is known by this to have care over his prisoners, if he send keepers with them to watch them and to bring them home again in time convenient: and so God's care to man is manifest in this, that when he created man and placed him in the world, he gave him conscience to be his keeper to follow him always at his heels, and to dog him (as we say) & to pry into his actions, and to bear witness of them all. Thirdly, hence we may observe God's goodness and love to man. If he do any thing amiss, he sets his conscience first of all to tell him of it secretly: if then he amend, God forgives it: if not, then afterward conscience must openly accuse him for it at the bar of God's judgement before all the Saints and angels in heaven. The second work of conscience is to give judgement of things done. §2. Of consciences judgement. To give judgement is to determine, that a thing is well done or ill done. Herein conscience is like to a judge that holdeth an assize, and takes notice of inditements, and causeth the most notorious malefactor that is, to hold up his hand at the bar of his judgement. Nay it is (as it were) a little God sitting in the middle of men's hearts, arraigning them in this life as they shall be arraigned for their offences at the tribunal seat of the everliving God in the day of judgement. Wherefore the temporary judgement that is given by the conscience is nothing else but a beginning or a forerunner of the last judgement. Hence we are admonished to take special heed that nothing past lie heavy upon us, and that we charge not our conscience in time to come with any matter. For if our conscience accuse us, God will much more condemn us, saith S. john. 1. joh. 3. 18. because he seeth all our actions more clearly, and judgeth them more severely than conscience can. It shall be good therefore for all men to labour that they may say with Paul, 2. Cor. 4. I know nothing by myself, that they may stand before God without blame for ever. Here we must consider two things: first, the cause that makes conscience give judgement: secondly, the manner how. §3. Of the Binding of the conscience. The cause is the Hinder of the conscience. The binder is that thing whatsoever, which hath power and authority over conscience to order it. To bind, is to urge, cause, and constrain it in every action either to accuse for sin, or to excuse for well doing: or to say, this may be done, or it may not be done. That we may know what this phrase meaneth (to be bound in conscience) we must in mind consider conscience a part by itself from the binding power power of God's commandment. For than it hath liberty and is not bound either to accuse or excuse, but is apt to do either of them indifferently: but when the binding power is set once over the conscience, then in every action it must needs either accuse or excuse: even as a man in a city or town having his liberty, may go up and down or not go, where and when he will: but if his body be attached by the magistrate and imprisoned, than his former liberty is restrained, he is bound and can go up and down but within the prison, or some other allowed place. The binder of conscience, is either proper or improper. Proper is that thing, which hath absolute and sovereign power in itself to bind the conscience. And that is the word of God, written in the book of the old and new Testament. Reason I. He which is the Lord of conscience, by his word and laws binds conscience: but God is the only Lord of conscience; because he once created it, and he alone governs it: and none but he knows it: therefore his word and laws only bind conscience properly. II. He which hath power to save or destroy the soul for the keeping or breaking of his laws, hath absolute power to bind the soul and conscience by the same laws: but the first is true of God alone, jam. 3. 12. There is one Lawgiver which is able to save and destroy. Esa. 33.22. The Lord is our judge, the Lord is our lawgiver, the Lord is our King, and he will save us. Therefore the word of God alone by an absolute and sovereign power binds conscience. Because this point is clear of itself, further proof is needless. Hence we are taught sundry points of instruction. I. Such as are ignorant among us must labour to get knowledge of God's word, because it binds conscience. Neither will the plea of ignorance serve for excuse: because, whether we know Gods laws or know them not, they still bind us, And we are bound not only to do them, but when we know them not, we are further bound not to be ignorant of them, but to seek to know them. If we had no more sins, our ignorance were sufficient to condemn us. II. Gods word is to be obeyed, though we should offend all men, yea lose all men's favour, and suffer the greatest damage that may be, even the loss of our lives. And the reason is at hand; because God's word hath this prerogative to bridle, bind, and restrain the conscience. III. Whatsoever we enterprise or take in hand, we must first search whether God give us liberty in conscience, and warrant to do it. For if we do otherwise, conscience is bound presently to charge us of sin before God. Lastly, we do here see how dangerous the case is of all time-servers that will live as they list, and be of no certain religion till differences and dissensions therein be ended, and they have the determination of a general Council: for whether these things compass or no, certain it is that they are bound in conscience to receive and believe the ancient, Prophetical, and Apostolical doctrine touching the true worship of God and the way to life everlasting, which is the true religion. The same is to be said of all drowsy Protestants, and lukewarm gospelers, that use religion not with that care and conscience they ought, but only then and so far forth as it serves for their turns, commonly neglecting or despising the assemblies where the word is preached: and seldom frequenting the Lord's table unless it be at Easter. Like silly wretches they neither see nor feel the constraining power, that God's word hath in their consciences. God's word is either Law, or Gospel. The Law is a part of God's word of things to be done, or to be left undone. And it is threefold: Moral, judicial, Ceremonial. §4. Of the moral law binding. Moral law concerns duties of love, partly to God and partly towards our neighbour: it is contained in the Decalogue or ten commandments: and it is the very law of nature written in all men's hearts (for substance though not for the manner of propounding) in the creation of man: and therefore it binds the consciences of all men at all times, even of blind and ignorant persons that neither know the most of it nor care to know it. Yet here must be remembered three exceptions or cautions. I. When two commandments of the moral law are opposite in respect of us; so as we cannot do them both at the same time: then the lesser commandment gives place to the greater, and doth not bind or constrain for a The moral law i. unchangeable in respect of that eternal justice which it prescribeth, yet it is changeable as it is applied to some particular actions and cases, and in that respect it admits a dispensation, and no otherwise. that instant. Example. I. God commands one thing, and the magistrate commands the flat contrary; in this case which of these two commandments is to be obeyed, b 1. Com. Honour God, or, c 5. Com. Honour the Magistrate? the answer is, that the latter must give place to the former, and the former alone in this case must be obeyed. Act. 4.19. Whether it be right in the sight of God to obey you rather than God, judge ye. II. The fourth commandment prescribes rest on the Sabbath day: now it falls out that at the same time a whole town is set on fire, and the sixth commandment requires our help in saving our neighbour's life and goods. Now of these two commandments which must be obeyed? for both cannot. The answer is, that the fourth commandment at this time is to give place, and the sixth commandment alone binds the conscience: so as then (if need should require) a man might labour all the day without offence to God. Math. 9.13. I will have mercy and not sacrifice. And the rule must not be omitted, That charity towards our neighbour is subordinate to the Love of God, and therefore must give place to it. For this cause the commandment concerning charity must give place to the commandment concerning love to God: and when the case so falls out, that we must either offend our neighbour or God, we must rather offend our neighbour then God. II. Caution. When God gives some particular commandment to his people, therein dispensing with some other commandment of the moral law: for that time it binds not. For even the moral commandments must be conceived with this condition, Except God command otherwise. Example. I. The sixth commandment is, Thou shalt not kill: but God gives a particular commandment to Abraham. Abraham offer thy son Isaac in sacrifice to me. And this latter commandment at that instant did bind Abraham: and he is therefore commended for his obedience to it. II. And when God commanded the children of Israel to compass jerico seven days and therefore on the Sabbath, the fourth commandment prescribing the sanctifying of rest on the Sabbath, for that instant and in that action did not bind conscience. III. Caution. One and the same commandment in some things binds the conscience more straightly, and in doing some other things less, Gal. 6.10. Do good to all men, but specially to them which are of the household of faith. Hence it ariseth, that though all sins be mortal and deserve eternal death, yet all are not equal, but some more grievous than others. judicial laws of Moses are all such as prescribe order for the execution of justice and judgement in the common wealth. §5. Of judicials binding. They were specially given by God, and directed to the jews: who for this very cause were bound in conscience to keep them all: and if the common wealth of the jews were now standing in the old estate, no doubt they should continued still to bind as before. But touching other nations and specially Christian common wealths in these days, the case is otherwise. Some are of opinion, that the whole judicial law is wholly abolished: and some again run to the other extreme, holding that judicial laws bind Christians as straightly as jews: but no doubt they are both wide: and the safest course is to keep the mean between both. Therefore the judicial laws of Moses according to the substance and scope thereof must be distinguished; in which respect they a juris particularis. are of two sorts. Some of them are laws of particular equity, some of b juris communis. common equity. Laws of particular equity, are such as prescribe justice according to the particular estate and condition of the jews common wealth and to the circumstances thereof: time, place, persons, things, actions. Of this kind was the law, that the brother should raise up seed to his brother, and many such like: and none of them bind us, because they were framed and tempered to a particular people. judicials of common equity are such as are made according to the law or instinct of nature common to all men: & these, in respect of their substance, bind the consciences not only of the jews but also of the Gentiles: for they were not given to the jews as they are jews, that is, a people received into the Covenant above all other nations, brought from Egypt to the land of Canaan, of whom the Messias according to the flesh was to come: but they were given to them as they were mortal men subject to the order and laws of nature as all other nations are. Again judicial laws, so far forth as they have in them the general or common equity of the law of nature are moral; and therefore binding in conscience, as the moral law. A judicial law may be known to be a law of common equity, if either of these two things be found in it. First, if wise men not only among the jews, but also in other nations have by natural reason and conscience judged the same to be equal, just, and necessary: and withal, have justified their judgement by enacting laws for their common wealths, the same in substance with sundry of the judicial laws given to the jews: and the Roman Emperors among the rest, have done this most excellently, as will appear by conferring their laws with the laws of God. Secondly a judicial hath common equity, if it serve directly to explain and confirm any of the ten precepts of the Decalogue: or, if it serve directly to maintain and uphold any of the three estates of the family, the common wealth, the Church. And whether this be so or no, it will appear, if we do but consider the matter of the law, and the reasons or considerations upon which the Lord was moved to give the same unto the jews. Now to make the point in hand more plain, take an example or two. It is a judicial law of God that murderers must be put to death: now the question is, whether this law for substance be the common equity of nature binding consciences of Christians or no? & the answer is, that without further doubting it is so. For first of all, this law hath been by common consent of wise lawgivers enacted in many countries and kingdoms beside the jews. It was the law of the Egyptians and a Eurip. in Hecuba. Theodos. & Arcad l. 3. c. de Epis●. audien. old Grecians, of Draco, of Numa, and of many of the Roman Emperors. Secondly this law serves directly to maintain obedience to the sixth commandment: and the consideration upon which the law was made is so weighty, that without it a commonwealth cannot stand. The murderer's blood must be shed (saith the Lord, Num. 35.33.34.) because the whole land is defiled with blood, and remaineth vncle●sed till his blood be shed. Again it was a judicial law among the jews, that the adulterer and adulteress should die the death; now let the question be whether this law concern other nations as being derived from the common law of nature: and it seems to be so. For first wise men by the light of reason and natural conscience have judged this punishment equal and just. judah before this judicial law was given by Moses, Gen. ●4. 28. appointed Tamar his daughter in law to be burnt to death for playing the whore. Nabuchadnezar burnt Echad and Zedechias because they committed adultery with their neighbour's wives. jer. 29. 23. Inst. ss. Item lex julian. publ. iudic. By Dracoes' law among the Grecians this sin was death, and also by the law of the Romans. Again, this law serves directly to maintain necessary obedience to the seventh commandment: and the considerations upon which this law was given are perpetual, and serve to uphold the common wealth. Lev. 20.22. Ye (saith the Lord) shall keep all mine ordinances and my judgements (the law of adultery being one of them.) Now mark the reasons. 1. Lest the land spew you out. 2. for the same sins I have abhorred the nations. ●●. Of the ceremonial l●w bin●ing. The Ceremonial law is that which prescribes rites and orders in the outward worship of God. August. epist. 19 ad Hier. It must be considered in three times. The first is time before the coming and death of Christ: the second, the time of publishing the gospel by the Apostles: the third, the time after the publishing of the gospel. In the first, it did bind the conscience of the jews, and the obedience of it was the true worship of God. But it did not then bind the consciences of the Gentiles: for it was the partition wall between them and the jews. And it did continue to bind the jews till the very death and ascension of Christ. For then the hand writing of ordinances which was against us was nailed on the cross and canceled. And when Christ saith that the law and the Prophett endured till john, Luk. 16.16. his meaning is not, that the ceremonial law ended then: but that things foretold by the Prophets, & obscurely prefigured by the ceremonial law, began then more plainly to be preached and made manifest. The second time was from the ascension of Christ, till about the time of the destruction of the Temple and the City; in which, ceremonies ceased to bind conscience and remained indifferent. Hereupon Paul circumcised Timothy: the Apostles after Christ's ascension, as occasion was offered were present in the Temple, Act. 3.1. And the Council of Jerusalem tendering the weakness of some believers, decreed that the Church for a time should abstain from strangled and blood. And there was good reason of this, because the Church of the jews was not yet sufficiently convicted that an end was put to the ceremonial law by the death of Christ. In the third time, which was after the publishing of the gospel, ceremonies of the jews Church became unlawful, and so shall continue to the worlds end. By this it appears, what a monstrous and miserable religion the church of Rome teacheth and maintaineth; which stands wholly in ceremonies, partly heathenish and partly jewish. As for the Gospel, I take it for the part of the word of God which promiseth righteousness and life everlasting to all that believe in Christ, ‖ 7. Of the gospel binding. and withal commandeth this faith. That we may the better know, how the gospel binds conscience, two points must be considered; one touching the persons bound, the other touching the manner of binding. Persons are of two sorts; some be called, some be uncalled. Persons called are all such to whom God in mercy hath offered the means of salvation, and hath revealed the doctrine of the Gospel in some measure more or less by means either ordinary or extraordinary. All such I think are straightly bound in conscience to believe and obey the gospel. For that word of God whereby men shall be judged in the day of judgement, must first of all bind their consciences in this life, considering absolution and condemnation is according to that which is done in this life: but by the gospel, all men that have been called, shall be judged as Paul saith, Rom. 2.16. God shall judge the secrets of men by jesus Christ, according to my Gospel. And our Saviour Christ saith, He that believeth hath life everlasting, he which believeth not is already condemned. It remains therefore, that the gospel binds the consciences of such men in this life. By this very point we are all put in mind not to content ourselves with this, that we have a liking to the gospel, and do believe it to be true (though many protestants in these our days think it sufficient both in life and death, if they hold that they are to be saved by faith alone in Christ without the merit of man's works) but we must go yet further, and enter into a practice of the doctrine of the Gospel as well as of the precepts of the moral law; knowing that the gospel doth as well bind conscience as the law, and if it be not obeyed will as well condemn. Men uncalled, are such as never heard of Christ by reason the gospel was never revealed unto them, nor means of revelation offered. That there have been such in former ages, I make manifest thus. The world since the creation may be distinguished into four ages. The first, from the creation to the flood; the second, from the flood to the giving of the Law: the third, from the giving of the Law to the death of Christ: the fourth, from the death of Christ to the last judgement. Now in the three former ages, there was a distinction of the world into two sorts of men, whereof one was a people of God, the other no-people. In the first age in the families of Seth, No, etc. were the sons of God; in all other families the sons of men, Gen. 6.2. In the second age were the sons of the flesh and the sons of the promise, Rom. 9.7. In the third, jews and Gentiles; the jews being the Church of God, all nations beside no-church. But in the last age this distinction was taken away when the Apostles had a commission given them that was never given before to any, namely, to go teach not only the jews, but all nations. Now this distinction arose of this, that the Gospel was not revealed to the world before the coming of Christ, as the Scriptures witness. The prophet Esai saith, 52.14. that kings shall shut their mouths at Christ, because that which had not been told them they shall see, and that which they had not heard shall they understand. And 55. 5. that a nation that knew him not shall run unto him. Paul saith to the Ephesians that in former times they were without God, and without Christ, strangers from the covenant, Eph. 2.12. And to the Athenians he saith, that the times before the coming of Christ were times of ignorance, Act. 17.30. And that it may not be thought that this ignorance was affected, Paul saith further that God in times past suffered the Gentiles to walk in their own ways, Act. 14. 16. and that the mystery of the Gospel was kept secret from the beginning of the world, and is now in the last age revealed to the whole world, Rom. 16.25. Some allege that the jews being the church of God, had traffic with all nations, and by this means spread some little knowledge of the Messias through the whole world: I answer again that the conference and speech of jewish merchants with foreigners was no sufficient means to publish the promise of salvation by Christ to the whole world: first because the jews for the most part have always been more ready to receive any new and false religion, then to teach their own: secondly, because the very jews themselves, though they were well acquainted with the ceremonies of their religion, yet the substance thereof which was Christ figured by external ceremonies, they knew not: and hereupon the pharisees when they made a Proselyte, they made him ten times more the child of the devil than themselves. Thirdly, because men are seldom or never suffered to profess or make any speech of their religion in foreign countries. Again, if it be alleged that the doctrine is set down in the books of the old Testament, which men through the whole world might have read, searched, and known if they would; I answer that the keeping of the books of the old Testament, was committed to the jews alone, Rom. 3.2. and therefore they were not given to the whole world, as also the Psalmist testifieth, He showeth his word unto jacob, Psal. 147.8. his statutes and his judgements unto Israel: he hath not dealt so with every nation, neither have they known his judgements. Now touching such persons as have not so much as heard of Christ, though they are apt and fit to be bound in conscience by the Gospel in as much as they are the creatures of God, yet are they not indeed actually bound till such time as the Gospel be revealed or at the least means of revelation offered. Reason's hereof may be these: I. Whatsoever doctrine or law doth bind conscience, must in some part be known by nature or by grace or by both: the understanding must first of all conceive, or at the least have means of conceiving, before conscience can constrain: because it bindeth by virtue of known conclusions in the mind. Therefore things that are altogether unknown and unconceived of the understanding, do not bind in conscience: now, the Gospel is altogether unknown and unconceived of many, as I have already proved, and therefore it binds not them in conscience. II. Paul saith, Rom. 2.12. They which sin without the law [written] shallbe condemned without the law: therefore they which sin without the Gospel, shallbe condemned without the Gospel: and such as shallbe condemned without the Gospel after this life, were not bound by it in this life. Augustine the most judicial Divine of all the ancient fathers upon these words of Christ, joh. 15.20. Aug. tract. 89. in joh. but now they have no excuse for their sin, saith on this manner: A doubt may be moved whether they to whom Christ hath not come, neither hath spoken unto them, have an excuse for their sin. For if they have it not, why is it said that these (namely the jews) have no excuse because he came and spoke to them? and if they have it, whether it be that their punishment may be taken away quite, or in part lessened. To these demands to my capacity as the Lord shall enable me I answer, that they to whom Christ came not, neither hath spoken unto them, have an excuse not of every sin but of this sin, that they have not believed in Christ. Again, It remains to inquire whether those, who before Christ came in his Church to the Gentiles, and before they heard his Gospel, have been or are prevented by death, may use this excuse? Doubtless they may, but they shall not therefore escape damnation. For whosoever have sinned without the law, shall perish without the law. As for the reasons which some of the schoolmen have alleged to the contrary, they are answered all by a Tho. 22. q. 10. art. 1. men of the same order, and I will briefly touch the principal. First it is objected, that the holy Ghost shall judge the world of sin, because they have not believed in Christ, joh. 16.9. I answer, that by the world we must not understand all and every man since the creation, but all nations and kingdoms in the last age of the world, to whom the Gospel was revealed. Thus hath Paul expounded this word, Rom. 11.12. The fall of them is the riches of the world, and the diminishing of them is the riches of the Gentiles. v. 15. The casting of them away is the reconciling of the world. Secondly it is objected, that the law binds all men in conscience, though the greatest part of it be unknown to them. Answ. The law was once given to Adam and imprinted in his heart in his first creation, and in him as being the root of all mankind, it was given to all men: and as when he sinned all men sinned in him, so when he was enlightened all were enlightened in him, and consequently when his conscience was bound by the law, all were bound in him. And though this knowledge be lost by man's default, yet the bond remains still on God's part. Now the case is otherwise with the Gospel, which was never written in man's nature, but was given after the fall, and is above nature. Here a further reply is, made, that the covenant made with Adam, The seed of the woman shall bruise the serpent's head, was also made with his seed which is all mankind, and was afterward continued with Abraham to all nations. I answer again, that Adam was a root of mankind only in respect of man's nature with the gifts and sins thereof: he was no root in respect of grace which is above nature, but Christ the second Adam. And therefore when God gave the promise unto him and faith to believe the promise, he did not in him give them both to all mankind: neither, if Adam had afterward fallen from faith in the Messias, should all mankind again have fallen in him. Moreover that the promise of grace was not made to Adam's seed universally but indefinitely it appears; because when God did afterward renew the covenant, he restrained it to the family of Noah and Abraham● and in Abraham's family it was restrained to Isaac, In Isaac (saith the Lord) shall thy seed be called: yea in the very tenor of the covenant there is a distinction made of the seed of the woman and the seed of the serpent; which seed of the serpent is a a 1. joh. 3.8. part of mankind, and it is excluded from the covenant. And whereas the Lord promised to Abraham that in his seed all the nations of the earth should be blessed, the promise must not be understood of all men in every age, but of all nations in the last age of the world. And thus Paul hath cleared the text, Gal. 3. 8. The Scripture foreseeing that God would justify the Gentiles through faith (which was done after Christ's ascension) he preached before the Gospel to Abraham, In thee shall nations be blessed. Lastly, it may be objected, that if any man be ignorant of the doctrine of salvation by Christ, it is through his own fault: it is true indeed that all ignorance of the doctrine of salvation comes through man's fault & sin: but sin must be distinguished; it is either personal, or the sin of man's nature. Now in them that never heard of Christ, their ignorance in this point proceeds not of any personal sin in them, but only from the sin of man's nature, that is, the first sin of Adam common to all mankind, which sin is punished when God leaves men wholly to themselves. Now many things there be in men proceeding from this sin, which nevertheless are no sins, as the manifold miseries of this life: and so I take the ignorance of things above man's nature altogether unrevealed, to be no sin but a punishment of original sin. Thus much of the persons which are bound by the Gospel: now let us see how far forth they are bound by it. God in the Gospel generally reveals two points unto us: the first, that there is perfect righteousness and life everlasting to be obtained by Christ: the second, that the instrument to obtain righteousness and life eternal is faith in Christ. Moreover when this Gospel is dispensed and preached unto us, God reveals unto us two points more: the first, that he will make us particularly to be partakers of true righteousness and life everlasting by Christ: the seco●d, that he will have us without doubting to believe thus much of ourselves. And for this cause every man to whom the Gospel is revealed, is bound to believe his own election, justification, sanctification, and glorification in and by Christ. The reasons and grounds of this point out of the word of God are these: I. 1. joh. 3.23. This is his commandment that we believe in the name of his Son jesus Christ, and love one another as he gaué vs commandement. Now to believe in Christ, is not confusedly to believe, that he is a Redeemer of mankind, but withal to believe that he is my Saviour, and that I am elected, justified, sanctified, and shall be glorified by him. This is granted of all men, yea of the Papists themselves, which otherwise are enemies of this doctrine. For Lumberd saith, Lumb. lib. 3. dist. 23. To believe in God is by believing to love, and as it were to go into God: by believing to cleave unto him, and as it were to be incorporate into his members. II. Paul, Gal. 2. 16. ●irst of all propounds a general sentence, That a man is not justified by the works of the law, but by the faith of Christ. Afterward he adds a special application, Even we (namely jews) have believed in jesus Christ, that we might be justified by the faith of jesus Christ: and in v. 20. he descends more specially to apply the Gospel to himself, I live (saith he) by the faith of the Son of God, who hath loved me and given himself for me. And in this kind of application there is nothing peculiar to Paul, for in this very action of his, he avoucheth himself to be an example unto us, 1. Tim. 1. 16. For this cause (saith he) was I received to mercy, that jesus Christ should show first on me all long suffering unto the ensample of them which shall in time to come believe in him to eternal life. Again, Philip. 3.8. he saith, I think all things but loss, that I might win Christ, and might be found in him not having mine own righteousness, but that which is through the faith of Christ, that I may know him and the virtue of his resurrection: & afterward he addeth, v. 15. Let us as many as be perfect be thus minded. III. Whatsoever we pray for according to Gods will, we are bound to believe that it shall be given unto us, Mark. 11. 24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. But we pray for the pardon of our sins, and for life everlasting by Christ; and that according to the will of God. Therefore we are bound in conscience to believe the pardon of our sins and life everlasting. IV. If God should speak particularly to any man, and say unto him, Cornelius, or Peter, believe thou in Christ, and thou shalt be saved; this commandment should bind him particularly. Now when the Minister lawfully called, in the name and stead of God publisheth the Gospel to the congregation, that is as much as if God himself had spoken to them particularly, calling each of them by their names and promising unto them life everlasting in Christ. 2. Cor. 5.20. We as ambassadors for Christ, as though God did beseech you through us, pray you in Christ's stead, that ye be reconciled to God. It may be and is objected, that if every man be bound in conscience to believe his own Election and salvation by Christ, than some men are bound to believe that which is false, because some there be even in the midst of the Church, which in the counsel of God were never chosen to salvation. I answer, that this reason were good, if men were bound absolutely to believe their salvation without further respect or condition: but the bond is conditional, according to the tenor of the covenant of grace: for we are bound to believe in Christ, if we would come to life everlasting, or if we would be in the favour of God, or if we would be good disciples and members of Christ. I answer again, that whatsoever a man is bound to believe, is true: yet not always in the event, but true in the intention of God that bindeth. Now the commandment of believing and applying the Gospel is by God given to all within the Church; but not in the same manner to all. It is given to the Elect, that by believing they might indeed be saved; God enabling them to do that which he commands. To the rest, whom God in justice will refuse, the same commandment is given not for the same cause, but to another end, that they might see how they could not believe, and by this means be bereft of all excuse in the day of judgement. God doth not always give commandments simply that they might be done, but sometimes for other respects, that they might be means of trial, as the commandment given to Abraham of killing Isaac: again that they might serve to keep men at the least in outward obedience in this life, and stop their mouths before the tribunal seat of God. In that we are bound in conscience on this manner to believe the promises of the Gospel, with an application of the benefits thereof to ourselves, sundry necessary and profitable points of instruction may be learned. The first, that the Popish Doctors abolish a great part of the Gospel, when they teach that men are bound to believe the Gospel only by a Catholic faith, which they make to be nothing else but a gift of God, or illumination of the mind, whereby assent is given to the word of God that it is true; and more specially that jesus is Christ, that is, an all-sufficient Saviour of mankind. All which the damned spirits believe: whereas the Gospel for the comfort and salvation of men's souls, hath a further reach, namely to enjoin men to believe that the promise of salvation is not only true in itself, but also true in the very person of the believer, as appears evidently by the Sacraments which are as it were a visible Gospel, in which Christ with all his benefits is offered and applied to the particular persons of men: to this end, no doubt, that they might believe the accomplishment of the promise in themselves. Secondly, we learn that it is not presumption for any man to believe the remission of his own sins: for to do the will of God to which we are bound, is not to presume: now it is the will of God to which he hath bound us in conscience, to believe the remission of our own sins: and therefore rather not do it, is presumptuous disobedience. Thirdly, we are here to mark and to remember with care, the foundation of the unfallible certainty of man's salvation. For if man be bound in conscience first to give assent to the Gospel, and secondly to apply it to himself by true faith, then without doubt a man by faith may be certainly persuaded of his own Election and salvation in this life without any extraordinary revelation: Gods commandments being in this and the like cases possible. For commandments are either Legal or evangelical. Legal show us our disease, but give us no remedy: and the perfect doing of them according to the intent of the Lawgiver, by reason of man's weakness and through man's default, is impossible in this world. As for evangelical commandments, they have this privilege, that they may and can be performed according to the intent of the Lawgiver in this life: because with the commandment is joined the inward operation of the spirit in the elect, to enable them to effect the duty commanded: and the will of God is not to require absolute perfection at our hands in the Gospel as in the law, but rather to qualify the rigour of the law by the satisfaction of a Mediator in our stead; and of us (we being in Christ) to accept the upright will and endeavour for the deed; as the will to repent, and the will to believe, for repentance and true faith indeed. Now then, if things required in the Gospel, be both ordinary and possible, then for a man to have an unfallible certainty of his own salvation, is both ordinary and possible. But more of this point afterward. Lastly, all such persons as are troubled with doubtings, distrusting, unbelief, despair of God's mercy, are to learn & consider that God by his word binds them in conscience to believe the pardon of their own sins be they never so grievous or many, and to believe their own election to salvation whereof they doubt. Men that are but civil have care to avoid robbing and killing, because God gives commandments against stealing and killing: why then should not we much more strive against our manifold doubtings and distrusting of God's love in Christ, having a commandment of God that calls upon us and binds us to so. Thus we see how God's word binds conscience: now conscience being thus bound, again binds the man in whom it is. The bond of conscience is called guiltiness. Guiltiness is nothing else but a work of the conscience, binding every sinner to the punishment of everlasting death, before God for this or that sin. Thus much of the proper binder of the conscience: now follows the improper. The improper binder is that which hath no power at all or virtue in itself to bind conscience: but doth it only by the authority and virtue of God's word or some part thereof. It is threefold, human laws, an Oath, a Promise. Touching human laws, the special point to be considered is, In what manner they bind. §8. Of human laws binding. That this may in part be cleared, I will stand a while to examine and confute the opinion, that the very pillars of the Popish Church at this day maintain; namely, that Civil and Ecclesiastical jurisdiction have a coactive power in the conscience, and that the laws made thereby do as truly and properly bind (as they speak) to mortal and venial sin, as God's law itself. The arguments which they commonly use are these. Argum. 1. Deut. 17. That man that will do presumptuously, and not obey the a Imperia. authority of the Priest, or judge, shall die: and thou shalt take away evil from Israel. Here (say they) the precepts of the high Priest are b princely commandments. Imperia, not admonitions or exhortations, & they bind in conscience; otherwise the transgressors thereof should not have been punished so severely. Ans. The intent of this law (as a very child may perceive) is to establish the authority and right of the highest appeals for all matters of controversy in the Synedrium or great court at jerusalem. Therefore the words alleged, do not give unto the Priest a sovereign power of making laws, but a power of giving judgement of controversies, & that according to laws already made by God himself: from which judgement there might be no appeal. Now this power of determining doth not constrain conscience, but the outward man to maintain order & peace. For what reason is there, that, that sentence, which might be either a gainsaying of God's law, or a mistaking of it, should bind the conscience to a sin Again, not every one that refused to subject themselves to the sentence of this court, were straightway guilty of sin, jer. 26.11, 15. (for this did jeremy the Prophet, and Christ our Saviour, when the jews condemned them for wicked persons) but he that presumptuously despised the sentence, and by consequent the authority itself, which was the ordinance of God, was guilty. Lastly, the severity of the punishment, which is temporal death, doth not argue any power in the judge of binding conscience: Lib. de vita Spirit. sect. 4 this they might have learned of their own Doctor Gerson, who holdeth that they that bind any man to mortal sin, must be able to punish him with answerable punishment, which is eternal death. Arg. 2. Matth. 16. Whatsoever ye shall bind in earth, shall be bound in heaven. Here (say they) to bind, is to make laws constraining conscience according to Matth. 23.4. They bind heavy burdens, and lay them on men's shoulders. Ans. The sovereign power of binding and losing, is not belonging to any creature, but is proper to Christ, who hath the keys of heaven and hell: he openeth and no man shutteth, he shutteth and no man openeth, revel. 3.5. As for the power of the Church, it is nothing but a ministery or service whereby men publish and pronounce that Christ bindeth or looseth. Again, this binding stands not in the power of making laws, but in remitting and retaining of men's sins, as the words going before declare, v. 18. If thy brother sin against thee, etc. and Christ showeth his own meaning when he saith, Whose sins ye remit they are remitted, and whose sins ye retain they are retained, joh. 20. 23. having before in the person of Peter promised them this honour, in this form of words, Math. 16. I will give unto thee the keys of the kingdom of heaven, whatsoever thou shalt bind upon earth, shall be bound in heaven. This which I say, is approved by consent of ancient Divines. August. Psal. 101. serm. 2. Remission of sin (saith he) is losing: therefore by the law of contraries, binding is to hold sin unpardoned. Hilar. upon Matth. cap. 18. Whom they bind on earth, that is (saith he) leave untied of the knots of their sins. Lumberd the popish master of sentences, 〈…〉 The Lord, saith he, hath given to Priest's power of binding and losing, that is, of making manifest that men are bound or loosed. Again both Origen, a 〈…〉 18 Augustine, and b 〈◊〉 joh. Theophylact attribute the power of binding to all Christians, and therefore they for their parts, never dreamt that the power of binding should be an authority to make laws. Lastly, the place Matth. 23.4. overturns the argument, for there the Scribes and pharisees are condemned, because they laid upon men's shoulders the burdens of their traditions, as means of God's worship and things binding conscience. Argum. 3. Act. 15. It seems good unto us and the holy Ghost, to lay no more burden on you then these necessary things, that ye abstain from things offered to idols, and blood, and that which is strangled, and fornication. Here (say they) the Apostles by the instinct of the holy Ghost make a new law not for this or that respect, but simply to bind consciences of the Gentiles, that they might be exercised in obedience. And this is proved because the Apostles call this law a burden, and call the things prescribed necessary, and S. Luke terms them, the commandments of the Apostles: and Chrysostome calls the Epistle sent to the Church, Imperium, that is, a lordly charge. To this they add, the testimonies of Tertullian, Origen, Augustine. Ans. Though all be granted that the law is a burden imposed, a precept of the Apostles, a charge; again, that things required therein are necessary: yet will it not follow by good consequent, that the law simply binds conscience; because it was given with a reservation of Christian liberty, so as out of the case of scandal, that is, if no offence were given to the weak jews, it might freely be omitted. And that will appear by these reasons. First of all Peter saith, that it is a tempting of God, to impose upon the Gentiles the yoke of jewish ceremonies: he therefore must needs be contrary to himself, if he intent to bind men's consciences to abstinence from strangled, blood, and things offered to idols. A reply is made, that this abstinence is prescribed not by the ancient law of Moses, but by a new Ecclesiastical or Apostolical authority. I answer again, that a Mosaical ceremony is still the same thing, though it be established by a new authority. And whereas Christ by his death put an end to the ceremonial law, it is absurd to think that the Apostles by their authority revived some part of it again, & bound men's consciences thereto. Secondly the Church of God in all places suffered this commandment to cease, which the faithful servants of God would never have done, if they had been persuaded that this law had bound conscience simply. It is answered, that this law ceased not because the giving of offence unto the jews ceased, but because it ceased universally: yea but it could not have ceased universally, if it had bound conscience, specially considering it was propounded to the Church without any mention or limitation of time. Thirdly Paul was present in this counsel: and knew the intent of the law very well, and therefore no doubt he did not in any of his Epistles gainsay the fame. This being granted, it cannot be, that this law should bind conscience out of the case of offence. 1. Cor. 8.9 For he teacheth Corinthians that things offered to idols may be eaten, so be it the weak brother be not offended. Here it is answered, that when Paul writ his first Epistle to the Corinthians, this commandment of the Apostles touching things strangled & blood was not come unto them. Well, to grant all this, which can not be proved, let it be answered, why Paul did not now deliver it, and why he delivereth a doctrine contrary to that which he had decreed at jerusalem, which was that the Gentiles should absolutely abstain from things offered to idols. As for the testimony of the fathers they are abused. Apol. c. 9 l. de pudicitia. Contra. Cels. lib. 8. Indeed Tertullian saith plainly, that Christians in his days abstained from eating of blood, and he persuades men to continue in so doing, because he is of opinion (being indeed far deceived) that this very law of the Apostles must last to the end of the world: which conceit if the Papists hold not, what mean they to build upon him. Origen saith, that this law was very necessary in his daies● and no marvel. For by Idolithytes he understands, not things that have been offered to idols, and are afterward brought to private houses or to the market as other common meats; but he understands things that remain consecrated to idols, and are no where else used but in their temples, which we grant with him must for ever be avoided as means and instruments of Idolatry. Whereas the law of the Apostles speaks only of the first kind. As for things strangled and blood, he takes them to be the devils food: and for this cause he approves abstinence from them. And whereas Augustine saith, Epist. 154. ad Publicolam. that it is a good thing to abstain from things offered to idols, though it be in necessity; he must be understood of the first kind of Idolithytes which are yet remaining in the idol-temples still consecrated unto them, and not of the second, of which the Apostles law (as I have said) must be understood. Argum. 4. joh. 21. Christ saith to Peter, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) feed my sheep: that is, (as the word importeth) feed and rule my sheep. Ans. This feeding and ruling stands not in making new laws, but in teaching and governing the Church of god according to the doctrine which they had received from Christ. And this action of feeding is ascribed to all Christians revel. 3.27. Who cannot thereupon challenge a power of making laws to the conscience. Argum. 5. joh. 20. As my father sent me, so I send you: but Christ was sent of his father not only with power of preaching and ministering the Sacraments, but also with authority of commanding and giving judgement. Answ. If this kind of reasoning may stand, all the Apostles shall be made redeemers; for they were all sent as Christ was: and he was sent not only to preach the redemption of mankind, but also to effect and work the same. If this be absurd, than it is a flat abusing of Scripture to gather from this saying of Christ, that the Apostles had power of binding conscience because he had so. It is true indeed that there is a similitude or analogy between the calling of Christ and his Apostles; but it wholly stands in these points. Christ was ordained to his office before all worlds, and so were the Apostles: Christ was called of his father immediately, and so were they of Christ: Christ was sent to the whole world, and so were they: Christ received all power in heaven and earth as being necessary for a Mediator: and they received an extraordinary authority from him with such a plentiful measure of the spirit as was necessary for the Apostilicall function. Lastly Christ was sent even as he was man to be a teacher of the jews: and therefore he is called the minister of circumcision, Rom. 15.8. and so the Apostles are sent by him to teach the Gentiles. Thus far is the comparison to be enlarged, and no further. And that no man might imagine that some part of this resemblance stands in a power of binding conscience, Christ hath put a special exception, when he saith, Go teach all nations, teaching them to observe all things that I have commanded you, and not commandments of your own. Argum. 6. Rom. 13. Whosoever resisteth the power, resisteth the ordinance of God: and, they that resist shall receive to themselves judgement: and, ye must be subject not only for wrath, but also for conscience sake. Ans. Magistracy indeed is an ordinance of God to which we owe subjection, but how far subjection is due there is the question. For body and goods and outward conversation, I grant all: but a subjection of conscience to men's laws, I deny. And between these two there is a great difference; to be subject to authority in conscience, & to be subject to it for conscience, as will be manifest if we do but consider the phrase of the Apostle, the meaning whereof is● that we must perform obedience not only for anger, that is, for the avoiding of punishment, but also for the avoiding of sin, and so by consequent for avoiding a breach in conscience. Now this breach is not properly made because man's law is neglected, but because God's law is broken which ordaineth magistracy, and withal binds men's consciences to obey their lawful commandments. And the damnation that is due unto men for resisting the ordinance of god, comes not by the single breach of magistrates commandment, but by a transgression of the law of God which appointeth magistrates and their authority. To this answer Papists reply nothing that is of moment. Therefore I proceed. Argum. 7.1. Cor. 4. What will you that I come unto you with a rod, or in the spirit of meekness? Now this rod is a judicial power of punishing sinners. Answ. For the regiment and protection of God's Church, there be two rods mentioned in Scripture: the rod of Christ, and the Apostolical rod. The rod of Christ is termed a rod of iron, or, the rod of his mouth; and it signifies that absolute and sovereign power which Christ hath over his creatures, whereby he is able to convert and save them, or to forsake and destroy them. And it is a peculiar privilege of this rod, to smite and wound the conscience. The Apostolical rod was a certain extraordinary power whereby God enabled to plague and punish rebellious offenders with grievous judgements, not in their souls but in their bodies alone. With this rod Paul smote Elimas' blind, and Peter smote Ananias and Saphira with bodily death. And it may be that Paul by his power did give up the incestuous man, when he was excommunicate, to be vexed in his body and tormented by the devil: but that by this rod the Apostles could smite conscience, it can not be proved. Argum. 8.1. Tim. 3. Paul made a law that none having two wives should be ordained a bishop: now this law is positive and Ecclesiastical and binds conscience. Answer. Paul is not the maker of this law, but God himself, who ordained that in marriage not three but two alone should be one flesh: & that they which serve at the altar of the Lord, should be holy. And to grant that this law were a new law beside the written word of God, yet doth it not follow that Paul was the maker of it: because he used not to deliver any doctrine to the Churches but which he received of the Lord. Argum. 9 Luk. 10. He which heareth you, heareth me. Ans. These words properly concern the Apostles, and do not in like manner belong to the Pastors and teachers of the Church. And the end of these words is not to confirm any Apostolical authority in making laws to the conscience; but to signify the privilege which he had vouchsafed them above all others, that he would so far forth assist them with his spirit, that they should not err or be deceived in teaching and publishing the doctrine of salvation, though otherwise they were sinful men: according to Math. 10. It is not you that speak, but the spirit of my father which speaketh in you. And the promise to be lead into all truth, was directed unto them. Argum. 10.1. Cor. 11. I praise you that you keep my commandments. Answ. Paul delivered nothing of his own concerning the substance of the doctrine of salvation and the worship of God, but that which he received from Christ. The precepts here meant are nothing else but rules of decency and comely order in the congregation: and though they were not to be obeyed, yet Paul's meaning was not to bind any man's conscience therewith. For of greater matters he saith, This I speak for your commodity, & not to entangle you in a snare. 1. Cor. 7.35. Argum. 11. Counsels of ancient fathers when they command or forbid any thing, do it with threatening of a curse to the offenders. Ans. The Church in former time used to annex unto her Canons the curse anathema, because things decreed by them were indeed, or at the le●st thought to be the will & word of God: and they had respect in the saying of Paul, If any teach otherwise though he be an angel from heaven, let him be accursed. Therefore Counsels in this action were no more but instruments of God to accurse those, whom he first had accursed. Argum. 12. An act indifferent if i● be commanded, is made necessary: and the keeping of it is the practice of virtue, therefore every law binds conscience to a sin. Ans. An act in itself indifferent being commanded by man's law, it is not made simply necessary, for that is as much as God's law doth or can do, but only in some part, that is, so far forth as the said act or action tends to maintain and preserve the good end for which the law is made. And though the action be in this regard necessary; yet doth it still remain indifferent, as it is considered in itself out of the end of the law: so as if peace, the common good, and comely order may be maintained and all offence avoided by any other means, the act may be done or not done without sin before God. For whereas God himself hath given liberty and feedom in the use of things indifferent, the law of man doth not take away the same but only moderate and order the overcommon use of it for the common good. Argum. 13. The fast of lent stands by a law and commandment of men● and this law binds conscience simply: for the ancient fathers have called it a Tradition Apostolical, and make the keeping of it to be necessary, and the not keeping of it a sin, and punish the offenders with excommunication. Ans. It is plain to him that will not be obstinate, that Lent fast was not commanded in the primitive Church, but was freely at men's pleasures, and in several Churches diversly both in regard of space of time, as also in respect of diversity of meats. Ireneus in his epistle to Victor cited by Eusebius saith, Eus. l. 5.26. Sozom. l. 7. cap. 19 Some have thought that they must fast one day, some two days, some more, some 40. hours day and night, which diversity of fasting commendeth the unity of faith. Spiridion a good man did eat flesh in Lent, and caused his guest to do the same, and this he did upon judgement, because he was persuaded out of god's word, that to the clean all things were clean. And Eusebius records, that Montanus the heretic was the first that prescribed solemn and set laws of fasting. And whereas this fast is called Apostolical tradition, it is no great matter, for it was the manner of the ancient Church in former times to term rites and orders Ecclesiastical not set down in Scriptures Apostolical orders, that by this means they might commend them to the people: as Jerome testifieth, Hier. epist 118. ad Luc. Serm. de Temp. 62. Epist. ● 6● Chrys. on Math. hom. 47. Every province (saith he) may think the constitutions of the Ancestors to be Apostolical laws. And whereas it is said to be a sin not to fast in Lent (as Augus●ine speaketh) it is not by reason of any commandment binding conscience, for Augustine saith plainly, that neither Christ nor his Apostles appointed any set time of fasting: and Chrysostome, that Christ never commanded us to follow his fast; but the true reason hereof is borrowed from the end. For the Primitive Church used not the Popish fast, which is to eat whitmeate alone, but an abstinence from all meats used specially to mortify the flesh and to prepare men before hand to a worthy receiving of the Eucharist. And in regard of this good end was the offence. And whereas it is said that ancient fathers taught a necessity of keeping this fast, even Hierome whom they allege to this purpose saith the contrary. For confuting the error of Montanus who had his set time of fast to be kept of necessity, he saith, Hieron. ad Marcel. de aror, Mo● we fast in Lent according to the Apostles tradition as in a time meet for us: and we do it not, as though it were not lawful for us to fast in the rest of the year except Pentecost: but it is one thing to do a thing of necessity, & an other to offer a gift of free will. Lastly, excommunication was for open contempt of this order taken up in the Church, which was, that men should fast before Easter for their further humiliation and preparation to the sacrament. So the 29. canon of the Council of Gangres must be understood. As for the Canons of the Apostles (so falsely called) and the 8. Council of Toledo, I much respect not, what they say in this case. Arg. 14. God's authority binds conscience: magistrates authority is God's authority: therefore magistrates authority binds conscience properly. Ans. God's authority may be taken two ways: first for that sovereign and absolute power which he useth over all his creatures: secondly for that finite and limited power which he hath ordained that men should exercise over men. If the minor, namely that magistrates authority is God's authority, be taken in the first sense, it is false: for the sovereign power of God is incommunicable. If it be taken in the second sense, the proposition is false. For there be sundry authorities ordained of God, as the authority of the father over a child, of the master over the servant, the authority of the master over his scholar, which do bind in conscience as the authority of God's laws doth. By these arguments which I have now answered, and by many other being but lightly scanned, it will appear that necessary obedience is to be performed both to civil and Ecclesiastical jurisdiction: but that they have a constraining power to bind conscience and that properly as God's laws do, it is not yet proved, neither can be; as I will make manifest by other arguments. Arg. 1. He that makes a law binding conscience to mortal sin, hath power, if not to save, yet to destroy: because by sin; which follows upon the transgression of his law, comes death and damnation. But God is the only Lawgiver that hath this privilege; which is, after he hath given his law, upon the breaking or keeping thereof, to save or destroy, jam. 4. 12. There is one Lawgiver that can save or destroy. Therefore God alone makes laws binding conscience properly, and no creature can do the like. Answer is made that S. james speaks of the principal Lawgiver, that by his own proper authority makes laws, and doth in such manner save and destroy, that he need not fear to be destroyed of any: and that he speaks not of secondary lawgivers that are deputies of God, & make laws in his name. I say again that this answer stands not with the texts For S. james speaks simply without distinction, limitation, or exception: and the effect of his reason is this. No man at all must slander his brother, because no man must be judge of the law: and no man can be judge of the law, because no man can be a lawgiver to save or destroy. Now then where be those persons that shall make laws to the souls of men, and bind them unto punishment of mortal sin; considering that God alone is the saving and destroying Lawgiver. Argum. 2. He that can make laws as truly binding conscience as God's laws, can also prescribe rules of God's worship: because to bind the conscience is nothing else but to cause it to excuse for things that are well done, and therefore truly please God; and to accuse for sin whereby God is dishonoured: but no man can prescribe rules of God's worship; and human laws as they are human laws, appoint not the service of God. Esa. 29. 13. Their fear towards me was taught by the precept of men. Mat. 15.6. They worship me in vain teaching doctrines which are the commandments of men. Papists here make answer, that by laws of men we must understand such laws as be unlawful or unprofitable being made without the authority of God, or instinct of his spirit. It is true indeed that these commandments of men were unlawful: but the cause must be considered; they were unlawful not because they commanded that which was unlawful and against the will of God, but because things in themselves lawful were commanded as parts of God's worship. To wash the outward part of the cup or platter, and to wash hands before meat, are things in respect of civil use very lawful, and yet are these blamed by Christ, and no other reason can be rendered but this; that they were prescribed not as things indifferent or civil, but as matters pertaining to God's worship. It is not against God's word in some politic regards to make distinction of meats, and drinks, and times: yet Paul calls these things doctrines of devils, because they were commanded as things wherein God should be worshipped. Arg. 3. God hath now in the new Testament given a liberty to the conscience, whereby it is freed from all laws of his own whatsoever, excepting such laws and doctrines as are necessary to salvation, Col. 2. 10. If ye be dead with Christ, ye are free from the elements of the world. Gal. 5.1. Stand ye in the liberty wherewith Christ hath freed you, and be not again entangled with the yoke of bondage. Now, if human laws made after the grant of this liberty, bind conscience of themselves, them must they either take away the foresaid liberty, or diminish the same; but that they cannot do: for that which is granted by an higher authority, namely God himself, cannot be revoked or repealed by the inferior authority of any man. It is answered, that this freedom is only from the bondage of sin, from the curse of the moral law, from the ceremonial and judicial laws of Moses, and not from the laws of our superiors. And I answer again, that it is absurb to think that God gives us liberty in conscience from any of his own laws, and yet will have our consciences still to remain in subjection, to the laws of sinful men. Argum. 4. Whosoever binds conscience, commands conscience. For● the bond is made by a commandment urging conscience to do his duty, which is to accuse or excuse for evil or well doing. Now God's laws command conscience in as much as they are spiritual, commanding body and spirit, with all the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kind. As for the laws of men, they want power to command conscience. Indeed if it were possible for our governors by law to command men's thoughts and affections, than also might they command conscience: but the first is not possible, for their laws can reach no further than the outward man, that is, to body and goods, with the speeches and deeds thereof: and the end of them all, is not to maintain spiritual peace of conscience, which is between man and God, but only that external and civil peace which is between man and man. And it were not meet that men should command conscience, which cannot see conscience and judge of all her actions, which appear not outwardly, and whereof there be no witnesses, but God and the conscience of the doer. Lastly, men are not fit commanders of conscience, because they are no Lords of it, but God himself alone. Argum. 5. Men in making laws are subject to ignorance and error: and therefore when they have made a law (as near as possibly they can) agreeable to the equity of God's law, yet can they not assure themselves and others that they have failed in no point or circumstance. Therefore it is against reason that human laws being subject to defects, faults, errors, and manifold imperfections, should truly bind conscience, as God's laws do, which are the rule of righteousness. All governors in the world, (by reason that to their old laws, they are constrained to put restrictions, ampliations, and modifications of all kinds, with new readings and interpretations) upon their daily experience see and acknowledge this to be true which I say, saving the Bishop of Rome (so falsely termed) which persuades himself to have when he is in his consistory, such an infallible assistance of the spirit, that he cannot possibly err in judgement. Argum. 6. If men's laws by inward virtue binds conscience properly as God's laws, than our duty is to learn, study, and remember them as well as God's laws, yea ministers must be diligent to preach them, as they are diligent in preaching the doctrine of the gospel: because every one of them binds to mortal sin, as the Papists teach. But that they should be taught and learned as God's laws, it is most absurd in the judgement of all men, Papists themselves not excepted. Argum. 7. Inferior authority cannot bind the superior: now the courts of men and their authority are under conscience. For God in the heart of every man hath erected a tribunal seat, and in his stead he hath placed neither Saint nor Angel, nor any other creature whatsoever, but conscience itself, who therefore is the highest judge that is or can be under God; by whose direction also courts are kept, and laws are made. Thus much of the Popish opinion: by which it appears that one of the principal notes of Antichrist agrees fitly to the Pope of Rome. Paul, 2. Thess. 2. makes it a special property of Antichrist to exalt himself against or above all that is called God, or worshipped. Now what doth the Pope else, when he takes upon him authority to make such laws as shall bind the conscience, as properly and truly as God's laws? and what doth he else when he ascribes to himself power to free men's consciences from the bond of such laws of God, as are unchangeable; as may appear in a Canon of the Council of Trent: the words are these, Sess. 24. can. 3. If any shall say, that those degrees of consanguinity that be expressed in L●uiticus, do only hinder matrimony to be made, and break it being made, and that the Church cannot dispense with some of them, or appoint that more degrees may hinder or break marriage, let him be accursed. O sacrilegious impiety! considering the laws of affinity and consanguinity, Leviticus 18. are not ceremonial, or judicial laws peculiar to the jews, but the very laws of nature. What is this Canon else, but a public proclamation to the world, that the pope & church of Rome do sit as lords, or rather idols in the hearts & consciences of men. This will yet more fully appear to any man, if we read popish books of practical or Case-divinitie, in which the common manner is, to bind conscience where God looseth it, and to lose where he binds: but a declaration of this, requires long time. Now I come (as near as possibly I can) to set down the true manner, how men's laws by the common judgement of Divines may be said to bind conscience. That this point may be cleared, two things must be handled. By what means they bind, and How far forth. Touching the means, I set down this rule. Wholesome laws of men, made of things indifferent, so far forth bind conscience by vertne of the general commandment of God, which ordaineth the Magistrate's authority: that whosoever shall wittingly and willingly, with a disloyal mind, either break or omit such laws, is guilty of sin before. By wholesome laws, I understand such positive constitutions, as are not against the law of God, and withal tend to maintain the peaceable estate and common good of men. Furthermore I add this clause, made of things indifferent, to note the peculiar matter whereof human laws properly entreat: namely such things as are neither expressly commanded or forbidden by God. Now such kind of laws have no virtue or power in themselves to constrain conscience, but they bind only by virtue of an higher commandment. Let every soul be subject to the higher powers, Rom. 13.1. or, Honour father and mother, Exod. 20. which commandments binds us in conscience to perform obedience to the goodlawes of men. As S. Peter saith, Submit yourselves to every human ordinance for the Lord. 1. Pet. 2.13. that is, for conscience of God, as he sayeth afterward, v. 19 whereby he signifieth two things: first that God hath ordained the authority of governors, secondly that he hath appointed in his word, and thereby bound men in conscience to obey their governors lawful commandments. If the case fall out otherwise, as commonly it doth, that human laws be not enacted of things indifferent, but of things that be good in themselves, that is, commanded by God, then are they not human properly but divine laws. men's laws entreating of things that are morally good, and the parts of God's worship, are the same with God's laws: and therefore bind conscience, not because they were enacted by men, but because they were first made by God: men being no more but instruments and ministers in his name to revive, renew, and to put in execution such precepts and laws as prescribe the worship of God, standing in the practice of true religion and virtue. Of this kind are all positive laws touching articles of faith, and the duties of the moral law. And the man that breaks such laws sins two ways, first because he breaks that which is in conscience a law of God, secondly because in disobeying his lawful Magistrate, he disobeys the general commandment of God touching magistracy. But if it shall fall out that men's laws be made of things that are evil and forbidden by God, then is there no bond of conscience at all; but chose men are bound in conscience not to obey, Act. 4.19. And hereupon the three children are commended for not obeying Nabuchadnezzar, when he gave a particular commandment unto them to fall down and worship the golden image, Dan. 3. Moreover, in that man's law binds not but by the authority of God's law, hence it follows, that God's law alone hath this privilege, that the breach of it should be a sin. S. john saith 1. epist. 3. Sin is the anomy, or, transgression of the law, understanding God's law. When David by adultery and murder had offended many men, and that many ways, he saith Psal. 51. Against thee, against thee have I sinned. And Augustine defined sin to be some thing said, done, or desired against the law of God. Some man may say, if this be so, belike than we may break men's laws without sin. I answer, that men in breaking human laws, both may and do sin; but yet not simply, because they break them, but because in breaking them, they do also break the law of God. The breach of a law must be considered two ways. Frst as it is a trespass, hindrance, injury, damage; and in this respect it is committed against men's laws: secondly the breach of a law must be considered as it is fin, and so it is only against God's law, which appoints obedience to the Magistrate. The second point, namely, How far forth men's laws bind conscience, I explain on this manner. It is all that the laws of God do or can do, to bind conscience simply and absolutely. Therefore human laws bind not simply of themselves, but so farforth as they are agreeable to God's word, serve for the common good, stand with good order, and hinder not the liberty of conscience. The necessity of the law ariseth of the necessity of the good end thereof. And as the end is good and profitable more or less, so is the law itself necessary more or less. men's laws are like their testimonies, which neither prove nor disprove of themselves, but borrow all the strength which they have to constrain, from the truth, wisdom, and fidelity of them that bear witness. Hence it followeth that a man may do any thing beside human laws and constitutions without breach of conscience. For if we shall omit the doing of any law, I. without hinderence of the end and particular considerations, for which the law was made: II. without offence giving, as much as in us lieth: III. without contempt of him that made the law, we are not to be accused of sin. Example. In time of war, the magistrate of a city commands that no man shall open the gates: the end is, that the city & every member thereof may be in safety. Now it falls out that certain citizens, being upon occasion without the city, are pursued by the enemy and in danger of their lives. Hereupon some man without any more ado openeth the gate to rescue them. The question is, whether he have sinned or no. And the truth is, he hath not: because he did not hinder the end of the law, but rather further it, and that without scandal to men, or contempt to the magistrate. And this stands even by the equity of God's word. God made a law, that the priests only should eat of the showbread: now David being no priest, did upon urgent occasion eat of it without sin. If this be true in God's law, than it may also be true in the laws of men, that they may in some cases be omitted without sin against God. Neither must this seem strange. For as there is a keeping of a law, and a breaking of the same; so there is a middle or mean action between them both, which is, to do a thing a Facere aliquid praeter legem, non contratamen. beside the law, and that without sin. To proceed further, men's laws be either Civil or Ecclesiastical. Civil laws are for their substance determinations of necessary and profitable circumstances, tending to uphold and maintain the commandments of the second table. More specially they prescribe what is to be done, and what is to be left undone, touching actions both civil and criminal, touching offices and bargains of all sorts, etc. yea they conclude, enjoin, and command not only such affairs as be of small importance; but also things and actions of great weight, tending to maintain common peace, civil society, and the very state of the common wealth. Now such laws bind so far forth, that, albeit they be omitted without any apparent scandal or contempt, yet the breach of them is a sin before God. Take this example. A subject in this land upon poverty, or upon a covetous mind, against the good law of the land, coins money, which afterward by a sleight of his wit, is cunningly conveyed abroad into the hands of men, and is not espied. Here is no evident offence given to any man, nor open contempt showed to the lawgiver: and yet in this action he hath sinned, in that closely otherwise then he ought to have done, he hath hindered the good of the commonwealth; and rob the sovereign Prince of her right. Ecclesiastical laws, are certain necessary and profitable determinations of circumstances of the commandments of the first table. I say here circumstances, because all doctrines pertaining to the foundation and good estate of the Church, as also the whole worship of God, are set down and commanded in the written word of God, and can not be prescribed and concluded otherwise by all the Churches in the world. As for the Creeds and Conf●ssions of particular Churches, they are in substance God's word, and they bind not in conscience by any power the Church hath, but because they are the word of God. The laws then which the Church in proper speech is said to make, are decrees concerning outward order and comeliness in the administration of the word and Sacraments, in the meetings of the congregation, etc. and such laws made according to the general rules of God's word, (which requires that all things be done to edification, in comeliness, for the avoiding of offence) are necessary to be observed, and the word of God binds all men to them so far forth as the keeping of them maintains decent order, and prevents open offence. Yet if a law concerning some external ri●e or thing indifferent, be at sometime or upon some occasion omitted; no offence given, nor contempt showed to Ecclesiastical authority, there is no breach made in the conscience: and that appears by the example before handled. The Apostles guided by the holy Ghost, made a decree for the avoiding of offence, necessary to be observed, namely that the Gentiles should abstain from strangled & blood & Idolithytes: and yet Paul out of the case of scandal and contempt, permits the Corinthians to do otherwise, 1. Cor. 8. and 9 which he would not have done, if to do otherwise out of the case of scandal and contempt, had been sin. Again, laws are either mixed or merely penal. Mixed, are such laws as are of weighty matters, and are propounded in commanding or forbidding terms: and they according to the good intention of the Lawgiver, bind men first of all to obedience, for the necessary good of human societies; and secondly to a punishment, if they obey not, that a supply may be made of the hindrance of the common good. In the breach of this kind of laws, though a man be never so willing to suffer the punishment, yet that will not discharge his conscience before God, when he offends. If a man coin money with this mind to be willing to die when he is convicted, yet that will not free him from a sin in the action, because God's law binds us not only to subjection in bearing of punishments, but also to obedience of his bare commandment, it being lawful; though he should set down no punishment. A law merely penal is that, which being made of matters of less importance, and not uttered precisely in commanding terms, doth only declare and show what is to be done, or conditionally require this or that with respect to the punishment, on this manner. If any person do this or that, than he shall forfeit thus or thus. This kind of law binds especially to the punishment, and that in the very intent of the lawgiver, and he that is ready in omitting the law to pay the fine or punishment, is not to be charged with sin before God: the penalty being answerable to the loss that comes by the neglect of the law. Here a question may be demanded; whether a man that hath taken his oath to keep all the laws or orders of any town or corporation, and yet afterward omits the doing of some of them, be perjured or no. The answer may be this, that the laws of every society and corporation must be distinguished. Some are very weighty (as I have said) being of the very foundation and state of a body; so as it can not well stand without them: and whosoever wittingly and willingly breaks any of these (they being good and lawful,) can not be freed from perjury. Again there be laws of lesser importance, that tend only to maintain decent order and comeliness in the societies of men; and they are of that nature that the estate of the corporation or town may stand without them: and whosoever upon occasion omits the doing of any of these, is not therefore perjured, so be it he carry a loyal mind and be content to pay the fine or penalty. For such kind of orders and constitutions, require first of all obedience; and if that be omitted, they require a mulct or fine; which, if it be willingly paid, the law is satisfied. Thus we see how far forth men's laws bind conscience. The use of this point is this: I. Hence we learn that the immunity of the Popish clergy, whereby they take themselves exempted from civil courts and from civil authority in criminal causes, hath no warrant: because God's commandments binds every man whatsoever, to be subject to the magistrate, Rom. 13.1. Let every soul be subject to the higher powers. II. Hence we see also, what notorious rebels those are, that being borne subjects of this land, yet choose rather to die then to acknowledge (as they are bound in conscience) the Queens; Majesty to be supreme governor under God in all causes & over all persons. III. Last we are taught hereby to be willing to give subjection, obedience, reverence, and all other duties to Magistrates, whether they be superior or inferior: yea with cheerfulness to pay taxes and subsidies, and all such lawful charges as are appointed by them. Give to Cesar that which is Caesar's, & to God that which is Gods. Give to all men their duties: tribute to whom tribute: custom to whom custom. Rom. 13.7. §9. Of an oath binding. Now follows the Oath, which is either assertory, or promissory. assertory, by which a man avoucheth that a thing was done or not done. promissory, by which a man promiseth to do a thing or not to do it. Of both these I mean to speak, but specially of the second. And here two points must be considered, the first by whant means an oath bindeth, the second when it bindeth. An oath bindeth by virtue of such particular commandments, as require the keeping of oaths lawfully taken. Num. 30.3. Whosoever sweareth an oath to bind his soul by a bond, he shall not break his word, but shall do according to all that proceed out of his mouth. This being so, a question may be made, whether the oaths of Infidels bind conscience, and by what virtue, considering they neither know the Scriptures nor the true God. Ans. They a Thus saith August. epist. 154. ad Publicolam. & Lumb. sent. l. 3. dist. 93. do bind in conscience. For example: jacob and Laban make a covenant confirmed by oath. jacob swears by the true God, Laban by the gods of Nachor, that is, by his idols. Now jacob, though he approve not the form of this oath, yet he accepts it for a civil bond of the covenant: and no doubt, though Laban believed not God's word revealed to the patriarchs, yet he was bound in conscience to keep this oath even by the law of nature: and though he knew not the true God, yet he reputed the false god of Nachor to be the true God. Gen. 31.53. Again, if a lawful oath by virtue of God's commandments bind conscience, than it must needs be that the Roman Church hath long erred, in that she teacheth and maintaineth that governors, Tho. 2.2. q. 89. as namely the Pope and other inferior Bishops, have power to give relaxations and dispensations, not only for oaths unlawful (from which the word of God doth sufficiently free us, though they should never give absolution) but from a true and lawful oath made wittingly and willingly without error or deceit, of a thing honest and possible; as when the Pope frees the subjects of this land, as occasion is offered, from their sworn allegiance and loyalty to which they are bound, not only by the law of nature, but also by a solemn and particular oath to the Supremacy, which none ever deemed unlawful but such as carry traitors hearts. Now this erroneous divinity would easily be revoked, if men did but consider the nature of an oath, one part whereof is Invocation, in which we pray unto God, first that he would become a witness unto us that we speak the truth and purpose not to deceive: secondly if we fail and break our promise, that he would take revenge upon us: and in both these petitions we bind ourselves immediately to God himself: and God again who is the ordainer of the oath, accepts this bond and knits it by his commandment, till it be accomplished. Hence it follows, that no creature can have power to untie the bond of an oath that is truly and lawfully an oath, unless we will exalt the creatures above God himself. And the jewish teachers gave better counsel when they commanded the people to perform their oaths to the Lord, for the preventing of perjury, and our Saviour Christ in that gainesaies them not. Math. 5.33. Next let us consider the time when an oath bindeth or bindeth not. An oath bindeth then, when it is made of things certain and possible, in truth, justice, judgement, for the glory of God & the good of our neighbour. Quest. I. Whether doth an oath bind conscience if by the keeping of it there follow losses and hindrances? Ans. If it be of a thing that is lawful, and the damages be private to him that sweareth, then doth it bind conscience. For example: A man makes a purchase of land at the sea side: his bargain is confirmed only by oath: and it falls out that before he do enter possession, the sea breaks in and drowns a part of that purchase. Now he is in conscience to stand to his bargain, because the thing is lawful, and the damage is private, and great reverence must be had of the name of God, which hath been used in the bargain making. David makes it the property of a good man, to swear to his own hindrance and not to change, Psal. 15.4. Quest. II. Whether the oath which a man hath taken, being induced thereto by fraud and guile, doth bind conscience. Ans. If it be still of a thing lawful, and bring nothing but private losses, it is to be kept. When the Gibeonites had by a fraud brought josua to make a league with them, and to bind it with an oath; he and the Princes of the people answer them thus: We have sworn unto them by the Lord God of Israel, now therefore we may not touch them, jos. 9 19 And 300. years after, when Saul slew certain of the Gibeonites against this oath, the plague was upon the people of Israel three years, and was not stayed till certain persons of Saul's family for a recompense were put to death. 2. Sam. 21.7. Quest. III. Whether an oath made by fear or compulsion bind in conscience. For example: A thief disappointed of the booty which he looked for, binds the true man by solemn oath upon pain of present death to fetch and deliver unto him some portion of money, as one 100 or 200. crowns for the redeeming of his life. Well, the oath is taken, and the question is; whether it bind him or not to perform his promise. An answer may be this: some a P. Mart. class. 2. loc. 13. n. 21. Melanct. in E●h. quaest. de iuram. Protestant divines think it doth bind: some again think b Calv. upon Psal. 15. no: but I take it the safest course to hold the mean between both, on this manner. The oath seems to bind, and is to be performed: neither is it against the good of the commonwealth (for then it were unlawful) but it is rather a furtherance in that a member thereof is preserved: and the losses which follow are only private to the man, rather to be endured then loss of life. Yet that a remedy may be had of this private injury, and that a public mischief may be prevented, the party is to reveal the matter to the Magistrate, whose office it is to punish robbers and to order all things according to equity for the common good. But if the case fall out, that the man through exceeding fear do further swear to keep silence, I see not how his oath may be kept, except he be sure that nothing will ensue thereof, but a private damage to himself. For otherwise perpetual silence seems to be a secret consenting to the robber, and an occasion that others fall into the like danger and hazard of their lives. Again, in six cases an oath binds nothing at all. I. If it be made of a thing that is flat against the word of God. For all the power of binding which it hath is by the word of God: and therefore when it is against God's will, it hath no power to constrain. And it is an old received rule, that an oath must not be a bond of iniquity. Hereupon David when he made a rash oath to kill Nabal and all his household, rejoiced when he had occasion offered by Abigail to break the same, 1. Sam. 23.32. And though he swore to Shemi, that he would save his life, 2. Sam. 19 23. yet afterward upon better consideration (as it may seem) he commanded his son Solomon to put him to death, as one that had long ago deserved the same. 1. King. 2.9. And Herod was far deceived, that thought he was bound by his oath to give to the damsel john Baptists head in a platter, Matth. 14.7. II. If it be against the good and wholesome laws of any kingdom or country, whereof a man is a member, it binds not at all: because on the contrary God's commandment binds us to keep the good laws of men. III. If it be made by such persons as want sufficient reason and discretion, as young children, fools, mad men. For the conscience can not indeed be bound where the understanding can not discern what is done. IV. If it be made of such as have no power to bind themselves, it binds not: because it is made against the law of nature, which is, that a Qui sui juris n● est obligare se non potest. he which is not in his own power can not bind himself. Hence it follows, that Papists err grossly when they teach, that a child b Bellar. lib. 2. de Mon. cap. 36. may enter into any rule or order of religion, yea bind himself thereto by oath, and the oath to be good, flat against his parent's consent. Num. 30.4. If a woman vow unto the Lord, and bind herself by a hand, being in her father's house in the time of her youth, etc. v. 6. If her father disallow her the same day that he heareth all her vows and bonds, they shall not be of value. And an ancient Council decreed that all children that upon pretence of God's worship should depart from their parents, Conci. Gang. cap. 16. and not do them due reverence, should be accursed. Secondly they err in that they teach that the promise made privately by a child in way of marriage, without and against consent of wise and careful parents, binds them: whereas indeed if this promise were further bound by an oath, it could not stand: because children under government and tuition of parents, can not give themselves. V. It binds not if it be made of a thing that is out of a man's power, as if a man swear to his friend to give him an other man's goods. VI If at the first it were lawful, and afterward by some means become either impossible or unlawful, it binds not conscience. For when it becomes impossible, than we may safely think that God from heaven frees a man from his oath. And when it begins to be unlawful, than it ceaseth to bind, because the binding virtue is only in and from the word of God. For example: A king binds himself by oath to a foreign Christian Prince to find him men and money to defend his people against all enemies. This oath is lawful. Well, afterward the Prince becomes a professed enemy to him, his religion, and people: and then the king's oath becomes unlawful & binds him not: because the word forbids that there should be any league of amity with God's enemies: though there may be leagues of concord with them. Seeing a lawful oath must bind conscience, though a man be deceived & great losses follow, it shows in how great reverence we should have God's name, and with what care and consideration take an oath. And by this we must be advertised to take heed of customable swearing in our common talk, whether our oaths be great or small. We must think of an oath as a part of God's worship: nay the holy Ghost often puts it for the whole worship of God. Esa. 19.18. In that day shall five cities in the land of Egypt speak the language of Canaan, and shall swear by the Lord of hosts, that is, acknowledge and worship him. jerem. 12.16. If they will learn the ways of my people, to swear by my name, The Lord liveth, then shall they be built in the midst of my people. This serves to show unto us, that such as give themselves to swearing, want religion and good conscience: and that those families in which there is rifeness of oaths, abandon all care of religion, and banish God out of their houses. And indeed it is a very hard thing for the common swearer to avoid common perjury. If we see a man hold up his hand at the bar of an earthly judge, we pity him and are sorry for him: oh then why do we not pity blasphemers and common swearers. For with God they are no better than rebels, that hold up their hands at the bar of his judgement seat as guilty malefactors. Exod. 20.7. Augustine saith well, They that worship stocks & stones fear to swear falsely by stones, Serm. 30. de verbis Apost and dost thou not fear God that is present, God that liveth, God that knoweth, God that taketh revenge of contemners? but of bad custom when thou art believed, thou swearest: when none requires it, thou swearest: and when men cannot abide it, thou swearest. Thus much of an Oath: now follows a promise, which is either to God, or man: the first is called a vow, the second a single promise. A vow is taken three ways. First generally for a promise of moral obedience; and this vow is first made in Baptism and continued in the Lord's supper, § 10. Of a vow binding. as also in the spiritual exercises of invocation and repentance. It is called of Peter 1. epist. 3.21. the stipulation which a good conscience makes to God. This kind of vow binds all and every member of the Church of God. And the not keeping of it is the common sin of the world: for most men make not conscience to perform that which they have promised to God in Baptism: and therefore their Baptism is become unto them the sacrifice of fools, Eccl. 4.17. But considering we are bound in conscience by this vow, let us hereafter endeavour to be as good as our word; and that shall be, when we begin to die to our sins and rise to newness of life. There is no man almost but will seem to have care to keep touch with men; what a shame is it then for us not to keep covenant with God. Again, a vow is taken for a promise of ceremonial obedience, whereof read Num. 6. and 30. and Leuit. 27. This vow is peculiar to the old testament, and did not bind all men, but only such as had peculiar occasion to vow, and thereupon bound themselves: as the Nazarites, and others. Thirdly, a vow is taken for the performance of some outward and bodily exercises taken up of a man's own accord, as being things in a man's own liberty, without any commandment of god: as the keeping of set times of fast, of praying or reading, the performance of set tasks, alms giving, abstinence from certain meats and drinks, in the use whereof through our own weakness, we fear any occasion of sin. And this kind of vow is more peculiar to the new testament. dieth, but always lies gnawing and grabbling, and pulling at the heart of man, Mark. 9.24. & causeth more pain and anguish, than any disease in the world can do. The time when conscience performs these actions, is not before the sin or in the act of sinning, but especially after the sin is done and passed. Reason I. Before a man sinneth, the devil doth extenuate the fault and make sin to be no sin. II. Corrupt affections do for a time so blind and overcast judgement, that it doth not see or at the least consider what is good or bad, till afterward. Neither doth conscience accuse and condemn only for time present, but also long after a thing is done. The consciences of Joseph's brethren accused them 2●. years after they had sold him into Egypt, Gen. 42.21. The effect of the accusing and condemning conscience, is to stir up sundry passions and motions in the heart, but specially these five. The first is shame, which is an affection of the heart, whereby a man is grieved and displeased with himself, that he hath done any evil: and this shame showeth itself by the rising of the blood from the heart to the face. Yet we must here remember that even such as have the pardon of their sins, and are not guilty, may be ashamed and blush, Rom. 6. 21. What fruit had ye in those things, whereat ye now blush, or, he ashamed. Yet for all this, even those which are most guilty, may be without all shame, jer. 6.15. Were they ashamed when they had committed abomination? nay, nay; (they were not ashamed, neither could they have any shame: because they are grown to some great height in sin. Eph 4.18. The second passion is sadness and sorrow: which is commonly thought to be nothing else but melancholy: but between them twain, there is great difference. Sorrow, that comes by melancholy, ariseth only of that humour annoying the body: but this other sorrow ariseth of a man's sins, for which his conscience accuseth him. Melancholy may be cured by physic: this sorrow can not be cured by any thing but by the blood of Christ. The third is fear: in causing whereof conscience is very forcible. If a man had all the delights and pleasures that heart can wish, they can not do him any good, if conscience be guilty. Belshazzar when he was in the midst of all his delights, and saw the hand writing upon the wall, his countenance changed, his thoughts troubled him, his joints loosed, and his knees smote together, Dan. 5.9. Yea the guilty conscience will make a man afraid, if he see but a worm peep out of the ground: or a silly creature to go cross his way: or if he see but his own shadow on a sudden: or if he do but forecast an evil with himself. Prou. 28.1. The wicked flieth when no man pursueth him. Terrors of conscience, when they are more vehement cause other passions in the body, as exceeding heat, like that which is in the fit of an ague, the rising of the entrails towards the mouth: and souning: as experience hath often showed. And the writer of the book of wisdom saith truly, cap. 17.10. It is a fearful thing when malice is condemned by her own testimony: and a conscience that is touched, doth ever forecast cruel things. For fear ●● nothing else, but the betraying of the succours, that reason offereth, etc. they that did endure the a the darkness of Egypt. might that was intolerable, etc. sometimes were troubled with monstrous visions, and sometimes they swooned, as though their own souls should betray them: for a sudden fear not looked for, came upon them. The fourth is desperation, whereby a man through the vehement and constant accusation of his conscience, comes to be out of all hope of the pardon of his sins. This made Saul, Achitophel, and judas, to hang themselves: this makes many in these days to do the like: as appeareth by the declarations of such as have been prevented, when they were about to hang or drown themselves, or to cut their own throats. The last is a perturbation or disquietness of the whole man: whereby all the powers and faculties of the whole man are forth of order. Esa. 57.20. The wicked are like the raging of the sea that cannot rest, whose waters cast up mire and dirt. Thus much of the two first actions of conscience, which are to accuse and condemn: the second followeth to excuse and absolve. To excuse, is an action of the conscience giving judgement that the thing is well done. To absolve, is an action of the conscience giving judgement that a man is free and clear from fault and so from punishment. From these two actions arise some special affections: I. boldness and confidence, Prou. 28.1. The righteous are bold as a lion. II. joy and rejoicing, 2. Cor. 1. 12. Our rejoicing is the testimony of my conscience, that in all simplicity and godly pureness I have had my conversation in the world. Hence it is said, that a good conscience is a continual feast. Hitherto I have spoken how conscience gives judgement of things done and passed: now followeth her judgement of things to be done. Conscience gives judgement of things to come, by foretelling, and (as it were) saying inwardly in the heart, that the thing may be well done. Of this kind of judgement every man may have experience in himself, when he is about to enterprise any business either good or bad. By this we may see the goodness of God to all men. If a man being to make an unknown journey, should find one that would go with him and show him the way, and all the turnings thereof, he could not but take it for a point of courtesy. Well, we are pilgrims in this world, our life is our journey: God also hath appointed our conscience to be our companion and guide, to show us what course we may take and what we may not. And here it must be noted, that in all things to be done, conscience is of great force and bears a great stroke. For, this is the beginning of a good work, that the conscience first of all give her judgement truly, that the thing may be done, and is acceptable to God. Rom. 14.23. Whatsoever is not of faith, that is, whatsoever is not done of a settled persuasion in judgement & conscience out of God's word, howsoever men judge of it, is sin. Again, God regards not the outward pomp of the action of the doer, but obedience and especially the obedience of the heart: therefore unless the conscience first of all approve the thing to be good and agreeable to God's will, Well inso●●ed. it can be nothing else but a sin. And he that shall do a thing, because it is good in his own eyes, not knowing that God doth allow of it, prefers himself before God, & disobeies as the servant that in his master's house will not do his masters will but his own will. From this former rule arise three other: the first, whatsoever is done with a doubting conscience is a sin. For example: some believers in the Primitive Church held, that still after the ascension of Christ there remained a difference between meat and meat, and therefore it was a scruple to them to eat of sundry kind of meats: now put the case, that by example they are drawn on to eat swine's flesh, or some other thing which they think is forbidden; this done, there is no question but they have sinned, as Paul proveth, Rom. 14. 14. I know and am persuaded through the Lord jesus, that there is nothing unclean of itself: but unto him t●at judgeth any thing unclean, it is unclean: and v. 23. He that doubteth, is condemned, if he eat, because he eateth not of faith. The second, whatsoever thing is done in, or with an erroneous conscience, it is a sin. For example: in the Primitive Church divers of the gentiles held this error, that fornication was a thing indifferent, and therefore conscience told them that they might do it: and yet nevertheless fornication in them was a sin, because conscience erred in her judgement. And evil remains evil, though conscience say the contrary a thousand times. The third, what is done a Erroneous conscience been. ●eth so far forth, that if a m●n judge a thing to be evil, though falsely, and yet afterward do it, he hath sinned & dishonoured God as ma●h as in him lieth. against conscience though it err and be deceived, it is sin in the doer. Example. An Anabaptist holding it utterly unlawful to swear, is brought before a magistrate; and urged either through fear or some like cause, takes an oath and that against his own conscience: now the question is, whether he hath sinned or no? Ans. He hath indeed sinned; not so much because he hath taken an oath, for that is the ordinance of God: but because he hath taken an oath in a bad manner, that is, against his conscience, & therefore not in faith. Thus it is manifest that conscience bears a great stroke in all things that are to be said or done. And hereby we are advertised of many things. First, if a thing done without good direction of conscience be a sin, then much more that which is done without good direction of God's word is a flat sin: for without direction of God's word, conscience can give no good direction. And if God will hold that for a sin which is done without direction of his word, than no doubt God's word ministers sufficient direction for all actions whatsoever: so as if a man be but to receive a morsel of bread into his mouth, it can so far forth direct him, that in doing of it, he shall be able to please God. If this were not true, man's case were most miserable. For than we should sin in manifold actions, and that without remedy. And hereby the Word, I mean nothing but the Scriptures of the old and new testament, which contain in themselves sufficient direction for all actions. As for the law of nature, though it afford indeed some direction; yet is it corrupt, imperfect, uncertain: & whatsoever is right and good therein, is contained in the written word of god. And as for the best unwritten traditions, let all the Papists in the world answer if they can, how I may in conscience be persuaded that they are the word of God. If they say that the ancient fathers of the Primitive Church avouch in their writings that they are Apostolical traditions, I answer again, how shall I know and be certain in conscience that the father's subject to error, in saying so, have not erred. Again we learn hence, that a good intention is not sufficient to make a good work, unless withal conscience give judgement that God doth approve the action. This shows the ignorance of our people, that when as, in their dealings they run upon a good meaning, then always they think they do well and please God. Thirdly, hence it appears that all things devised by man for the worship of God, are flat sins; because conscience cannot say of them that they please God, Esay 29.13. Mar. 7.7. Lastly we learn here that ignorance of Gods will and word, is a dangerous thing, and makes the life of man to abound, yea to flow with a sea of offences against God. Men commonly think that if they keep themselves from perjury, blasphemy, murder, theft, whoredom, all is well with them: but the truth is, that so long as they live in ignorance, they want right and true direction of conscience out of God's word, and therefore their best actions are sins, even their eating and drinking, their sleeping and waking, their buying and selling, their speech and silence, yea their praying and serving of god. For they do these actions either of custom, or example, or necessity, as beasts do, and not of faith: because they know not Gods will touching things to be done or left undone. The consideration of this point should make every man most careful to seek for knowledge of God's word, and daily to increase in it, that he may in all his affairs have Gods laws to be the men of his counsel, Psal. 116. 24. that he may give heed to them as to the light shining in a dark place, 2. Pet. 1.19. that he may say with Peter, when Christ commanded him to launch forth into the deep, and to cast forth his net: Lord we have been all night, and have catched nothing: yet in thy word will I let down my net, Luk. 5.5. CHAP. III. Of the kinds of conscience: and of conscience regenerate. COnscience is either good or bad. Good conscience is that which rightly according to God's word, excuseth and comforteth. For the excellency, goodness, and dignity of conscience, stands not in accusing, but in excusing. And by doing any sin whatsoever to give an occasion to the conscience to accuse and condemn, is to wound it and to offend it. Thus Paul saith that the Corinthians wounded the consciences of their weak brethren, when they used their liberty as an occasion of offence to them, 1. Cor. 8,9, 12. Again, he calleth a good conscience, a conscience without offence, that is, which hath no stop or impediment to hinder it from excusing. Act. 24. 19 Good conscience, is either good by creation or regeneration. Good by creation was the conscience of Adam, which in the estate of innocency did only excuse and could not accuse him for any thing: though it may be, an aptness to accuse was not wanting, if afterward an occasion should be offered. And hence we have further direction to consider what a good conscience is, namely such an one as by the order set down in the creation, excuseth only without accusing. Yea to accuse is a a In respect of that excellent ●●l ●●e in which man was created. defect in true conscience, following after the first creation. For naturally there is an agreement and harmony between the parts and the whole: but if the conscience should naturally accuse there should be a dissent and disagreement and division between the conscience and the man himself. Regenerate conscience is that which being corrupt by nature, is renewed and purged by faith in the blood of Christ. For to the regenerating of the conscience, there is required a conversion or change; because by nature all men's consciences since the fall are evil, and none are good but by grace. The instrument serving to make this change is faith, Act. 15.19. Faith purifieth the heart. The meritorious cause is the blood of Christ. Heb. 9.14. How much more shall the blood of Christ, etc. purge your conscience from dead works to serve the living God. The property of regenerate conscience is twofold: Christian liberty, and Certainty of salvation. Because both these have their place, not in the outward man, but in the spirit and conscience. Christian liberty, is a spiritual and holy freedom purchased by Christ. §1. Of Christian liberty. I say, it is spiritual, first to put a difference between it and civil liberty, which stands in outward and bodily freedoms and privileges, secondly, to confute the jews, that look for earthly liberty by Christ: and the Anabaptists, who imagine a freedom from all authority of Magistrates in the kingdom of Christ. Again, I say it is an holy freedom, to confute the Libertines, who think that by the death of Christ they have liberty to live as they list. Lastly, I say it is purchased by Christ, to show the authority thereof. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made you free. And to confute the Papists, whose doctrine in effect is thus much, that this liberty is procured indeed by Christ, but is continued partly by Christ, and partly by the man himself. Christian liberty hath three parts. The first, is a freedom from the justification of the moral law. For he that is a member of Christ, is not bound in conscience to bring the perfect righteousness of the law in his own person for his justification before God, Gal. 5. 1. with v. 3. Hence it followeth, that he that is a Christian, is likewise freed from the curse and condemnation of the law, Rom. 8.1. There is no condemnation to them that are in Christ. Gal. 3. 13. Christ hath redeemed us from the curse of the law, when he was made a curse for us. By this first part of Christian liberty, it appears that there cannot be any justification of a sinner by works of grace before God. For he that will be justified but by one work, is debtor to the whole law, Gal. 3.3. but no man that is a member of Christ is debtor to the whole law; for his liberty is to be free in that point: therefore no man is justified so much as by one work of his own. The second part, is freedom from the rigour of the law, which exacteth perfect obedience and condemneth all imperfection, Rom. 6. 14. Sin hath no more dominion over you: for ye are not under the law, but under grace. 1. joh. 5.3. This is the love of God, that ye keep his commandments: and his commandments are not grievous: Hence it followeth, that God will accept of our imperfect obedience, if it be sincere: yea he accepts the will, desire, and endeavour to obey for obedience itself, Malach. 3.17. And I will spare them as a man spareth his own son that serveth him. The third part is, that the conscience is freed from the bond of the ceremonial law, Gal. 3.25. But after that faith is come we are no more under a schoolmaster. Eph. 2. 15. And hath broken the stop of the partition wall, in abrogating through his flesh, the law of commandments which standeth in ordinances. Coloss. 2.14. And hath put out the hand writing of ordinances which was against us. v. 26. Let no man therefore condemn you in meat and drink, or in respect of any holy day, or of the new moon, etc. Hence it followeth, that all Christians may freely without scruple of conscience, use all things indifferent, so be it the manner of using them be good. And first, when I say th●t all may use them, I understand a twofold use; natural, or spiritual. The natural use, is either to relieve our necessities, or for honest delight. Thus the Psalmist saith, that God gives not only bread to strengthen the heart of man, but also wine to make glad the heart, and oil to make the face to shine, Psal. 104.15. and God hath: put into his creatures infinite varieties of colours, savours, tastes, and forms, to this end that men might take delight in them. Hence it follows, that Recreation is lawful, and a part of Christian liberty, if it be well used. By recreation, I understand exercises & sports, serving to refresh either the body or the mind: and that they may be well used, two rules especially must be remembered. The first, that lawful recreation stands only in the use of things indifferent. For if the things be commanded by god, there is no sporting in them; or if they be forbidden, there is no using of them at all. Upon this ground, sundry kinds of recreation are to be neglected. As I. the dancing commonly used in these days, in which men and women, young men and maids, all mixed together, dance to the sound of the instrument or voice in time and measure, with many wanton gestures, and that in solemn meetings after great feasts. This exercise cannot be numbered among things indifferent: for experience showeth, that it hath been usually either a fruit or a follower of great wickedness, as idolatry, fornication, drunkenness; hereupon, one well compared it to a a Tripudium est circulus cuius centrum Diabolus. circle, whose centre was the devil. Again, if we must give an account of every idle word, than also of every idle gesture and pace: and what account can be given of these paces backward & forward, of caprings, jumps, gambols, turnings, with many other frisks of lightness and vanity, more beseeming goats and apes, of whom they are commonly used, than men. Whereas Solomon esteemed laughter as madness, he would (no doubt) have condemned our common lascivious dancing much more for madness, laughter being but the least part of it. II. Dicing, which is precisely the casting of a lot, not to be used at our pleasures, but in matters of weight and importance. And of this kind are all gains, the ground whereof are not the sleight of man's wit, but lot alone. III. Plays and interludes, that stand in the representation of the vices and misdemeanour of the world. For if it be not lawful to name vices, unless it be in the way of dislike, Eph. 5.3. much less is it warrantable to gesture and represent vice in the way of recreation and delight. The second rule is, that recreation must be sparing, moderate, and lawful use of things indifferent, according to the rules a Pag. 571. following. The spiritual use is, when we take occasion by the creatures to meditate and speak of heavenly things: as, upon the sight of the vine and the branches thereof, to consider the mystical conjunction between Christ & his church: by the sight of the rainbow to think of the promise of God of not drowning the world by waters: and by any thing that befalls, to take occasion to consider in it the wisdom, goodness, justice, mercy, providence of God, etc. I add further, that things indifferent; as bondage, outward liberty, riches, poverty, single estate, marriage, meat, drink, apparel, buildings, may be used freely, because they are neither commanded by God nor forbidden: & in themselves considered, they may be used or not used without breach of conscience. The right manner of using them, is to sanctify them by the word & prayer, 1. Tim. 4.3,4. and not only some of them, but the use of them all. Meat, drink, and marriage are thus to be sanctified, as the place before noted declareth. Paul sanctified his journey on this manner, Act. 21.5. And the jews were commanded to dedicate their houses at the first entrance, Deut. 20.5. By this dedication we may well understand not only the letting of the house, or the providing of a tenant, but also the sanctifying of it by invocation of God's name, that by his blessing the place with the rooms thereof might serve for their benefit and comfort. And on this manner to bless our dwelling places. when we first enter into them, is the best way that can be to preserve them from the casualties of fire within, and lightning from heaven, and from the annoyance and molestation of evil spirits, and other judgements of God. Things indifferent are sanctified by God's word, because it shows what things we may use, and what things we may not: & if we may use them, in what manner it is to be done. And to this purpose the Scripture afford four rules. The first, that all things must be done to God's glory, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And that this may be performed, things indifferent must be used as signs & tables, in which we may show forth the graces & virtues that God hath wrought in the heart. For example: we must so make our apparel both for matter and fashion, and so wear it, that it may in some sort set forth to the beholder our modesty, sobriety, frugality, humility, etc. that hereby he may be occasioned to say, behold a grave, sober, modest person: and so of the rest. And the common sin of this time is, that meat, drink, apparel, buildings, are used as banners displayed to set forth to the world, man's riot, excess, and pride of heart. The second. We must suffer ourselves lawfully to be limited and restrained in the overmuch or overcommon use of things indifferent. I say the overcommon use, because it is not Gods will utterly and absolutely to bar us of the use of such things. Now the restrainers of our use, are two; the first is the law of charity. For as charity gives place to piety; so Christian liberty in the use of outward things, gives place to charity. And the law of charity is, that we should not use things indifferent to the hurt or offence of our brother. 1. Cor. 8.13. Quest. Whether may a man use his liberty before such as are weak, and not yet persuaded of their liberty. Ans. Some are weak of simple ignorance, or because they have been deceived by the abuse of long custom: and yet are willing to be reform. And before such we must abstain, lest by example we draw them to sin by giving occasion to them of doing that whereof they doubt. Again some are weak upon affected ignorance or of malice, and in the presence of such we need not abstain. Upon this ground Paul who circumcised Timothy would not circumcise Titus. The second restrainer, is the wholesome laws of men, whether Civil or Ecclesiastical. For howsoever things indifferent, after the law is once made of them, remain still indifferent in themselves: yet obedience to the law is necessary, and that for conscience sake. Act. 15.28. The third. We must use things indifferent so far forth as they shall further us in godliness. For we ought to do all things not only to the edification of others, but also of our own selves. And therefore it is a flat abuse of Christian liberty, for men so to pamper their bodies with meat and drink, that thereby they disable themselves to hear God's word, to pray, to give good counsel, to do the ordinary works of their callings. The fourth. Things indifferent must be used within compass of our callings, that is, according to our ability, degree, state, and condition of life. And it is a common abuse of this liberty in our days, that the mean man will be in meat, drink, apparel, building, as the gentleman; the gentleman as the knight; the knight as the lord or Earl. Now then things indifferent are sanctified to us by the word, when our consciences are resolved out of the word that we may use them, so it be in t●e manner before named, and according to the rules here set down. They are sanctified by prayer, when we crave at God's hands the right use of them, and having obtained the same, give him thanks therefore. Coloss. 3. 17. Whatsoever ye do in word or deed, do all in the name of our Lord jesus, giving thanks to God the father by him. Thus much of Christian liberty, by which we are admonished of sundry duties: I. to labour to become good members of Christ, of what estate or condition so ever we be. The liberty of the city of Rome, made not only Romans borne but even the men of other countries seek to be citizens thereof. Act. 22.28. The privileges of the jews in Persia made many become jews. Hest. 8.17. O then, much more should the spiritual liberty of conscience purchased by the blood of Christ, move us to seek for the kingdom of heaven, and that we might become good members thereof. II. Again by this we are taught to study, learn, and love the Scriptures, in which our liberties are recorded. We make account of our charters whereby we hold our earthly liberties, yea we gladly read them and acquaint ourselves with them: what a shame than will it be for us, to make no more account of the word of God that is the law of spiritual liberty. jam. 2. 16. III. Last we are advertised most heartily to obey and serve God according to his word, for that is the end of our liberty: the servant doth all his business more cheerfully, in the hope and expectation he hath of liberty. Again our liberty most of all appears in our service and obedience; because the service of God is perfect freedom: as on the contrary in the disobedience of God's commandments, stands our spiritual bondage. §2. Of certainty of salvation. The second property of conscience is an unfallible certainty of the pardon of sin and life everlasting. That this point may be cleared, I will handle the question between us and Papists touching the certainty of salvation. And that I may proceed in order we must distinguish the kinds of certainty. First of all, Certainty is either Unfallible or Conjectural. Unfallible, wherein a man is never disappointed. Conjectural, which is not so evident, because it is grounded only upon likelihoods. The second all Papists grant, but the first they deny in the matter of salvation. Again certainty is either of faith, or experimental, which Papists call moral. Certainty of faith is, whereby any thing is certainly believed: and it is either general or special. General certainty, is to believe assuredly that the word of God is truth itself, and this both we and Papists allow. Special certainty is by faith to apply the promise of salvation to ourselves, and to believe without doubt, that remission of sins by Christ and life everlasting belongs unto us. This kind of certainty we hold and maintain, and Papists with one consent deny it; acknowledging no assurance but by hope. Moral certainty is that which proceeds from sanctification and good works, as signs and tokens of true faith. This we both allow, yet with some difference. For they esteem all certainty that comes by works to be uncertain and often to deceive: but we do otherwise, if the works be done in uprightness of heart. The question than is, whether a man in this life may ordinarily without revelation, be unfallibly certain of his own salvation, first of all and principally by faith, and then secondly by such works as are unseparable companions of faith. We hold this for a clear and evident principle of the word of God, and chose the Papists deny it wholly. I will therefore prove the truth by some few arguments, and then answer the common objections. Arg. 1. That which the spirit of God doth first of all testify in the heart and conscience of any man, and then afterward fully confirm; is to be believed of the same man as unfallibly certain: but the spirit of God first of all doth testify to some men, namely true believers, that they are the sons of God: and afterward confirms the same unto them. Therefore men are unfallibly to believe their own adoption. Now that the Spirit of God doth give this testimony to the conscience of man, the Scripture is more than plain, Rom. 8. 15. Ye have received the spirit of adoption whereby we cry, Abba, Father. The same Spirit beareth witness with our spirit, that we are the sons of God. Answer is made, that this testimony of the Spirit is given only by an experiment or feeling of an inward delight or peace, which breeds in us not an infallible but a conjectural certainty. And I answer again that this exposition is flat against the text. For the Spirit of adoption is said here not to make us to think or speak, but to cry Abba, Father: and crying to God as to a father argues courage, confidence, and boldness. Again the same Spirit of adoption is opposed to the spirit of bondage causing fear: and therefore it must needs be a Spirit giving assurance of liberty, and by that means driving away distrustful fears. And the end, no doubt, why the holy Ghost comes into the heart as a witness of adoption is, that the truth in this case hidden & therefore doubtful, might be cleared and made manifest. If God himself have appointed that a doubtful truth among men, shall be confirmed and put out of doubt by the mouth of two or three witnesses, it is absurd to think that the testimony of God himself knowing all things and taking upon him to be a witness, should be conjectural. Saint Bernard had learned better divinity, when he said, Bernard. epist. 107. Who is just, but he that being loved of God, returns love to him again? which is not done but by the Spirit of God a mark it well. revealing by faith unto man the eternal purpose of God concerning his salvation in time to come: which revelation undoubtedly is nothing else but an infusion of spiritual grace: by which, whilst the deeds of the flesh are mortified, the man is prepared to the kingdom of God, receiving withal that whereby he may presume that he is loved, and love again. Furthermore that the Spirit of God doth not only persuade men of their adoption, but also confirm the same unto them, it is most manifest. Eph. 4. 30. Grieve not the Spirit whereby ye are sealed up to the day of redemption. and 1. v. 13. After ye believed, 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 us and given us the earnest of his Spirit in our hearts. Here the words of sealing and earnest, are to be considered. For things that pass too and fro among men, though they be in question, yet when the seal is put too, they are made out of doubt: and therefore when God by his spirit is said to seal the promise in the heart of every particular believer, it signifieth that he gives unto them evident assurance that the promise of life belongs unto them. And the giving of earnest is an unfallible token unto him that receiveth it, that the bargain is ratified, and that he shall receive the things agreed upon. And it were a great dishonour unto God, to think that the earnest of his own Spirit given unto us, should be an evidence of eternal life, not unfallible but conjectural. Arg. 2. The faith of the Elect or saving faith, is a certain persuasion and a particular persuasion of remission of sin and life everlasting. Touching the first of these twain, namely that faith is a certain persuasion, yea that certainty is of the nature of faith; it appears by express testimony of Scripture. Mat. 14.31. O thou of little faith, why hast thou doubted? and ● 1. v. 21. If ye have faith and doubt not. jam. 1.6. Let him ask in faith, and waver not: for he that wavereth is like a wave of the sea, ●ust of the wind, and carried away. Rom. 4.20. Neither did be doubt of the promise of God through unbelief, 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 persuasion applying things believed: I prove it thus. The property of faith is to receive the promise, Gal. 3.14. and the thing promised which is Christ with his spirit, Joh. 1.12. Now Christ is received by a particular application, as will appear if we do but mark the end and use of the ministery of the word, and of the Sacraments, For when God gives any blessing to man, it is to be received by man as God giveth it. Now God gives Christ or at the least offereth him not generally to mankind, but to the several and particular members of the Church. In the Lord's Supper, as in every sacrament, there is a relation or analogy between the outward signs and the things signified. The action of the minister giving the bread and wine to the hands of particular communicants, representeth God's action in giving Christ with his benefits to the same particular communicants. Again the action of receiving the bread and wine particularly, representeth an other spiritual action of the believing heart which applieth Christ unto itself for the pardon of sin and life everlasting. Papists yield not to this: yet if they refuse to maintain this analogy, they overturn the sacrament and dissent from antiquity. Augustine saith, Aug. tract. 50. on joh. The body of Christ is ascended into heaven: some may answer and say, How shall I hold him being absent? how shall I reach up mine hand to heaven that I may lay hold of him sitting there? Send up thy faith, and thou hast laid hold of him. And what is more common than an other saying of his: What meanest thou to prepare thy belly and teeth, Believe and thou hast eaten. Again Eph. 3.12. Paul saith, By Christ we have boldness and entrance with confidence by faith in him. In which words are set down two notable effects and fruits of faith: boldness and confidence. Boldness is, when a poor sinner dare come into the presence of God, not being terrified with the threatenings of the law, nor with the consideration of his own unworthiness, nor with the manifold assaults of the devil: and it is more than certainty of God's favour. Now whereas Papists answer that this liberty or boldness in coming unto God, proceeds of a general faith, they are far wide. It is not possible that a general persuasion of the goodness and truth of God, and of his mercy in Christ, should breed confidence and boldness in the heart of a guilty sinner, and no example can be brought thereof. This general faith concerning the articles of our belief, was no doubt in Cain, Saul, Achitophel, judas, yea in the devil himself: and yet they despaired and some of them made away themselves: and the devil for all his faith, trembleth before God. Wherefore that faith which is the root of these excellent virtues of boldness and confidence, must needs be a special faith, that is, a large and plentiful persuasion of the pardon of a man's own sins and of life everlasting. Again Heb. 11. 1. faith is called hypostasis, that is, a substance or subsistence of things hoped for: where faith, in the matter of our salvation and other like things, is made to go beyond hope: for hope waits for things to come till they have a being in the person hoping, but faith in present gives a subsisting or being unto them. This can not be that general faith (of Papists termed Catholic) for it comes short of hope, but it must needs be a special faith that makes us undoubtedly believe our own election, adoption, justification and salvation by Christ. And to this purpose have some of the fathers said excellent well. Augustine saith, Aug. de verbis dom. ser. 7. Ambr. on 1. Cor. 1. Hesich. on Levit. I demand of thee, O sinner, dost thou believe Christ or no? thou sayest, I believe. What believest thou? that he can freely forgive thee all thy sins. Thou hast that which thou hast believed. Ambrose saith, This is a thing ordained of God, that he which believeth in Christ should be saved without any work, by faith alone freely receiving remission of sins. And with Ambrose I join the testimony of Hesichius upon Leviticus, who saith, God pitying mankind, when he saw it disabled for the fulfilling of the works of the law, willed that man should be saved by grace without the works of the law. And grace proceeding of mercy is apprehended by faith alone without works. Whereas in the two last testimonies, faith is opposed generally to all works, and is withal said to apprehend and receive, yea alone to apprehend and receive grace and remission of sins, they can not be understood of a general but of a special applying faith. Bernard hath these words, Bernard. ser. 1. de Annunc. Mariae. If thou believest that thy sins can not be blotted out but by him against whom thou hast sinned, thou dost well: but go yet further, and believe that he pardoneth thy sins. This is the testimony which the holy Ghost giveth in our hearts, saying, Thy sins are forgiven thee. For so the Apostle thinketh that a man is justified freely by faith. Papists being much choked with this place, make answer that S. Bernard doth not say that we must believe the pardon of our sins absolutely without respect of works, but that he requires the condition of our conversation and repentance, as signs whereby this persuasion is wrought. I answer again that he avoucheth plainly, the general faith whereby the points of religion are believed, to be but a beginning or rudiment of faith, and therefore not sufficient unless we go further and apply the grace of God to ourselves by faith simply without respect of any condition performed on man's part. Indeed I grant that the truth of conversion and other works are by him mentioned afterward, but that was for this end to show how any man may have a sensible and evident experience by works, as fruits of the pardon of his own sins and life everlasting, which he believeth. Arg. 3. S. john penned his first epistle that he might show unto the church of God a way how they might ordinarily and fully be assured of the love of God and of eternal life: and therefore he affoardeth us many pregnant testimonies for this purpose. 1. joh. 2.3. And by this we know that we have known him, if we keep his commandments. 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 devil. 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 us, because he hath given us of his Spirit. chap. 5.2. By this we know that we love the sons of God, when we love God and keep his commandments. v. 13. I have written these things unto you which believe in the name of the Son of God, that ye may know that you have life eternal. To these testimonies, first of all answer is made, that none of them do necessarily imply a certainty of divine faith; because we are said to know the things which we learn by conjectures. Behold a silly and poor shift. Saint john saith, chap. 1.4. These things we write unto you that your joy may be full. Now it is but an uncertain joy that riseth by conjectural knowledge. Again this knowledge brings forth confidence and boldness even before God, c. 3. v. 19,21. and therefore it can not but include an infallible certainty: and to put it out of question that the knowledge here mentioned is the knowledge of divine faith, or as unfallible as it is or can be, it is added, chap. 4.16. And we have known and believed the love which God hath toward us. Secondly it is answered, that all these speeches are general and not concerning particular men: but it is false: for when Saint john saith [we know] he speaks of himself and includes the rest of the Church in the same condition with himself. Now he himself was fully assured of his own salvation. For Christ a little before his departure out of the world, did comfort all his disciples partly by renewing the promise of life everlasting and of the presence of his Spirit unto them; and partly by praying unto the father for their final preservation: so as they could not be fully resolved of their happy estate both in this life and in the life to come. Arg. 4. Abraham's faith was a full persuasion whereby he applied the promise unto himself, Rom. 4.21. And this faith of his is an example propounded unto us according to which we are to believe: and therefore h● is called the father of the faithful, v. 16. and Paul having set down the nature and effects of his faith, saith, It was written not only for him but also for us which believe. v. 22. It is objected that Abraham's faith was not of salvation but it concerned his issue in his old age; as Paul saith, Rom. 4. 18. Abraham above hope believed that he should be the father of many nations: according to that which was spoken, So shall thy seed be. Ans. We must distinguish the object of faith, which is either principal or less principal. Principal, is always Christ with his benefits: less principal, are other less and particular benefits obtained by Christ. As of Abraham's faith the object less principal was a carnal seed or issue: and the principal object most of all respected as the foundation of all other blessings, was the blessed seed Christ jesus. Gal. 3.16. To Abraham and his seed were the promises made. He saith not, And to the seeds, as of manies but, and to thy seed, as of one, which is Christ. And v●. 29. If ye be Christ's, than Abraham's seed. Thus it is plain that issue was neither promised nor desired but with respect to Christ, who could not have descended of Abraham, if he had been wholly without seed. Having thus alleged some arguments for the truth, I come now to consider the objections of the Papists. Object. I. job being a righteous man wanted certainty of grace in himself, job. 9.20. If I would justify myself, mine own mouth shall condemn me: if I would be perfect, he shall judge me wicked: though I were perfect, yet my soul shall not know it. Again v. 25. I am afraid of all my works, knowing that thou wilt not judge me innocent. Ans. Bildad in the former chapter extolled the justice of God: and job in this chapter gives assent thereto, saying v. 2. I know verily it is so: and he likewise spends the whole chapter in magnifying the justice of God: and having propounded this end of his speech, he doth not speak of himself and his own estate a Thus Hierome understands the chapter. simply, as it is considered in itself: but as he esteemed himself being compared with God, specially then, when he entereth into a strait examination of his creature. And so must the speech be understood. If I were perfect, my soul should not know it, that is, I will not acknowledge or stand upon any righteousness of mine own, when God shall enter into judgement with me. And thus much the very Elect angels being in possession of heaven, and therefore having more than assurance thereof, can not but say, when they are compared with God. Again, the words according to the original, are commonly of all and so may well be translated thus, Am I perfect: I know not my soul, I abhor my life; that is, if I think myself perfect, I have no respect of mine own soul: or thus, I am perfect in respect of you, and I know not my soul, and I abhor my life, namely in respect of mine own uprightness. And the other place is thus to be translated, ● fear all my sorrows, and not all my works: for this is flat against the Hebrew text, and Popish translators themselves follow it not. Object. 2. Eccles. 9 Man knows not whether he be worthy of love or hatred. For all things are kept uncertain till the time to come. Ans. First I say, the translation is not right; the words are thus in the Hebrew and in the seventy. No man knoweth love or hatred, all things are before them. As for these words (all things are kept uncertain till the time to come) are thrust into the text by head & shoulders; and Hierome hath them not. Secondly I answer, that the holy Ghost doth not deny simply the knowledge of god's love or hatred, as though there could be no certain assurance of it in this life. If we understand the words thus, than the argument of the holy Ghost must be framed on this manner. If love or hatred were to be known, than it must be known by the outward blessings of God: but it cannot be known by the outward blessings of God, for all things come alike to all: therefore love and hatred cannot be known. The proposition is false. For love may be known other ways then by outward benefits: and therefore the reason is not meet to be ascribed to the spirit of truth. Wherefore the true and proper sense of the words, is, that love or hatred can not be judged or discerned by outward blessings of God. Saint Bernard speaks of this text on this manner, Bern. serm. de octau. passae. that no man knows love or hatred, namely by him: yet that God gives most certain testimonies thereof to men upon earth. And serm. 5. de Dedi●. his words are these: Who knows if he be worthy love or hatred? who knows the mind of the Lord? Here both faith and truth must needs help us, that, that which is hidden in the heart of the father, may be revealed unto us by the spirit: and his spirit giving testimony persuades our spirit, that we are the sons of God: and this persuasion is caused by his calling, and justifying us freely by faith. Hierome on this place. And S. Hierome (though commonly abused to the contrary) saith no more but that men cannot know love or hatred by the present afflictions which they suffer, because they know not whether they suffer them for trial or punishment. object 3.1. Cor. 4. I judge not myself, I know nothing by myself. Here Paul as not being privy to his own estate, re●useth to give any judgement of his righteousness. Ans. It is manifest by the words of this epistle, that certain in Corinth, boldly more than wisely, censured the Apostles ministery, and withal disgraced it in respect of the ministery of other teachers. Therefore Paul in this chapter goes about to make an Apology for himself, speaking nothing of his own person and the estate thereof before God, but only of his ministery and the excellency thereof. And this is the judgement of Theodoret, Aquinas, & Lira upon this text. And when he saith, I judge not myself, his meaning is, I take not upon me to judge of what value and price my ministery is before God in respect of the ministery of this or that man: but I leave all to God. Here then Paul refuseth only to give judgement of the excellency of his own ministery, and in other causes he refuseth not to judge himself, as when he said, I have fought a good fight, I have kept the saith, hence forth is laid up for me the crown of righteousness which the Lord the righteous judge shall give me, 2. Tim. 4.8. And Chrysostome on this place saith, that Paul refused to judge himself not simply, but only for this end, that he might restrain others, and teach them modesty. And where Paul saith, I know nothing by myself, the speech is not general, but must be understood of the negligences and offences in the compass of his ministery. For he was privy to himself that in simplicity and godly pureness, he had his conversation in the world, 2. Cor. 1.12. and he knew this by himself, that nothing should sever him from the love of God in Christ. Rom. 8.38. Object. 4. That we may be justified there is somewhat required in us, namely faith and repentnnce: and where these are wanting, a man cannot be justified. Now no man can be certain by the certainty of faith, that he reputes of his sins with all his heart, and that he hath such a faith, as God requires at our hands, considering there is no testimony in the word, of our faith and repentance in particular. Therefore no man can be certain by certainty of faith, that his sins are pardoned. Ans. It is not necessary that any man should be certain by faith of his faith & repentance; because faith is only of such things as are present, whereas faith and repentance are truly pre●ent in all that truly believe and repent, it shall be sufficient if a man may any way be unfallibly certain that he hath them. And though some men falsely persuade themselves that they believe, yet he that hath true faith indeed knows that he hath true faith; even as certainly as he that understands, that he understands. Paul saith to the Corinthians, Prove yourselves whether ye be in the faith or no, 2.13.5. hereby giving them to understand that all which believe, have the spirit of discerning to know certainly that they do believe. Again, he saith of himself, 2. Tim. 1.12. I know whom I have believed. And S. john saith, 1. epist. 3. 24. By this we know that he dwells in us by the spirit which he hath given us; making no question of it, but that he which hath the spirit knows that he hath the same. And testimonies of men are not wanting in this case. August. a Aug. lib. de Trin. 13. c. 1. Every one seeth faith to be in his own heart, if he believe, if not, he seeth it to be wanting. Again, b Epist. 112. A believer seeth his own faith, by which he answereth that he believeth without doubt. and, c Lib. 8. de Trin. c. 8. He which loveth his brother, more knoweth the love whereby he loveth, than his brother whom he loveth. Again whereas it is said that having faith, yet we know not whether it be sufficient or no: I answer that faith being without hypocrisy, is sufficient to salvation though it be unperfect. God more respects the truth of our faith then the perfection thereof. And as the hand of the child or of the palsy man though it be feeble, is able to reach out itself and receive an alms of a Prince, so the faith that is but weak, is able to apprehend and receive Christ with all his benefits. Object. 5. Prov. 28. Blessed is the man that feareth always. Phil. 2. Work your salvation with fear and trembling. Ans. There is threefold fear, one of nature, the second of grace, the third of distrust. Fear of nature is that whereby the nature of man is troubled with any thing that is hurtful unto it, and therefore avoideth it. Fear of grace, is that excellent gift which is called the beginning of wisdom, and it is a certain awe or reverence unto God, in whose presence we do whatsoever we do. Fear of distrust is, when men tremble at the judgements of God for their sins, because they have no hope of mercy. Of these three, the first was good by creation, & therefore it was in our Saviour Christ, but since the fall it is defective. The third is a vice called slavish fear. And the second is that which is commanded in these and the like places of Scripture; the intent whereof is to make us circumspect and fearful, lest we should offend God by any sin, our own weakness considered, and the imminent judgements of God. And this kind of fear, as all the first, may stand with certainty of faith. Rom. 11. Thou standest by faith, be not high minded but fear. Psa. 2. Serve the Lord in fear, and rejoice in trembling. Object. 6. Where there is no word, there is no faith. For faith and the word of God be relatives. But there is no word of God that saith to particular men; Cornelius, or Peter, or john, thy sins are pardoned, excepting a few persons, as Marie Magdalen, and the palsy man, etc. Therefore there is no particular faith. Ans. Though there be no word set down in Scripture touching the salvation of this or that particular man, yet there is set down that which is equivolent to a particular word, and as much in effect. For the promise of remission of sins and life everlasting, is given with a commandment that every man a Read Bernard. serm. de Annunc. apply the promise to himself, as I have before proved: and this is altogether as much as if every man's particular name had been put in the promise. I add further that the promises of the gospel must be considered two ways, first as they are generally set down in Scripture without application to any person: secondly as they are taught and published in the ministry of the word, the end whereof is to apply them to the persons of men, partly by preaching and partly by administering the Sacraments of Baptism and the Lords supper, which are seals of righteousness of faith. Now the promise applied and (as I may say) particularized to the members of the Church, is by the virtue of God's ordinance as much as if God himself had given the promise particularly, and annexed men's names unto it. It is further answered that the promise of remission of sin, is preached not simply but upon condition of men's faith and repentance, which indeed cannot be certainly known. I answer again, (as I have already proved) that he which truly believeth and repenteth, knoweth that he doth certainly believe and repent. Object. 7. To believe the pardon of a man own sins, is none of the articles of faith, propounded in any Creed either of the Apostles, or the Nicene fathers, or Athanasius, or any other creed. Answ. This faith is contained under these words: I believe remission of sins: and I prove it thus. These words are an article of Christian faith, and therefore they must in sense contain more than the devil doth or can believe; now the devil believeth thus much, that God gives remission of sins to his Church. Christian men therefore must go one step further, and believe particularly the remission of their own sins. Otherwise if the Papists will have the Catholic faith to believe no more in this point, than the damned spirits believe, let them take it to themselves. But they reply further, that if there were any such article of faith, than some persons must believe, that they are just, though they willingly commit mortal sin, which is an evident falsehood. Ans. He that believes the pardon of his own sins by true faith, hath the spirit of God in him, and a constant purpose not to sin against God; and therefore if he sin, it is against his purpose, and without any full consent of will: and it is not he that doth, it but the sin that dwelleth in him. But if it so fall out, that the child of God be overtaken with any actual sin, than his case standeth thus: He hath by his fall wounded his conscience, weakened his faith, bereaved himself of God's favour, as much as in him lieth; made himself guilty of a sin and worthy of damnation: and God for his part accordingly turns the wont signs of his favour into signs of anger and displeasure: and though it be pardoned in the purpose of God, yet is it not actually pardoned, till the party repent. Things standing thus, we teach not that men must believe the pardon of their sins while they live and lie in them; for that were flatly to teach falsehood for truth: but our doctrine is, that such persons must first of all humble themselves, and say with the prodigal child, that they have sinned against God, and are not worthy to be called his children any more: and again renew their decayed faith and repentance● that they may believe (as before) their perfect reconciliation with God. Object. 8. In respect of God, who is truth itself, we are to believe the promise in particular: yet if we respect our own unworthiness and indisposition, we are to fear and in some part to doubt. For the promise of remission of sins is not absolute, but depends upon the condition of our works. Therefore our certainty is only conjectural. Ans. I answer, first that in respect of our own unworthiness, we are not to doubt of our salvation, but to be out of all doubt, yea to despair before the judgement seat of God. For they which are of the works of the law, are under the curse, Gal. 3.10. and Paul saith of his own works of grace, In this I am not justified, 1. Cor. 4.4. And David being out of all doubt of his own deserved damnation in regard of his own unworthiness, saith freely, Enter not into judgement with thy servant, O Lord, for no flesh shall be justified in thy sight. Again the consideration of any unworthiness in ourselves doth not hinder a resolution concerning God's mercy in Christ. For true faith makes an entrance unto God with boldness, (I say with boldness) even for those persons that are unworthy in themselves, Eph. 4. 12. And Abraham (whose faith is to be followed of us) did not upon the consideration of his old decayed body, rest himself with bare hope upon a likelihood of the accomplishment of gods promise, but he believed under hope even against hope. Rom. 4.18. Lastly I answer that the ground of the former objection is erroneous, namely that the promise of salvation depends on the condition of our works: because the Scripture saith, it is made and accomplished on man's part freely. I grant indeed that to the promise there is annexed a condition of faith: yet faith must not here be considered as a work, but as an instrument apprehending Christ with his benefits: and withal, repentance with the fruits thereof, are on our part required; yet no otherwise, but as they are necessary consequents of faith, and the signs and documents thereof. Object. 9 No man knows all his sins: no man therefore can certainly know that all his sins are pardoned, and that he is accepted of God. Ans. The ground of this argument is false: namely that a man cannot be assured of the pardon of his sins, if some of them be unknown. And to make this manifest, I will lay down a more certain ground, which shall be this. As the case is in Repentance, so it is also in faith: but there may be true and sufficient repentance of unknown sins. God indeed requires a particular repentance for particular known sins; but if they be hidden and unknown, he accepts a general repentance. An example whereof we have in David, Who knows, saith he, the errors of this life? then purge me from my secret sins. If it were not as I have said, neither David nor any man else could be ●aued. For when David repent greatly of his murder and adultery, yet we find not that he repented particularly of his polygamy: which in all likelihood, through the swinge and custom of those times, was not then reputed to be any sin; specially in the person of a king: and yet because (as we know) he is certainly saved, this very sin is pardoned. Therefore when God pardons the known sins of men, whereof they do in particular repent, he doth withal pardon the rest that are unknown. And by this it appears, that the ignorance of some hidden sins, after a man with diligence hath searched himself, cannot prejudice an unfallible assurance of the pardon of them all and of his own salvation. Object. 10. We pray for the pardon of our own sins, and therefore we are uncertain of pardon: the man which knows that he hath pardon, need not pray for it. I answer first, when we are taught by Christ to pray for the forgiveness of our debts, we are put in mind not to seek the pardon of all our sins, whether past or present; but specially of our present and daily offences, whereby we make ourselves day by day guilty, till such time as we humble ourselves & repent of them. Secondly by this petition we are taught to ask the increase of our assurance; because though God bestow endless mercy on us, yet we are scant in receiving of it: our hearts being like a narrow necked vessel, which being cast even into the Ocean sea, receiveth in water only drop by drop. Object. 11. No man can believe his own salvation, as he believes the articles of faith: therefore no man can believe the pardon of his sins and his salvation by an infallible certainty. I answer, first that every one that looks for salvation by Christ, is bound in conscience as certainly to believe his own salvation and adoption by Christ, as he believes the articles of faith. Because to the promise of life there is annexed a commandment to believe and apply it. Secondly this faith whereby we are to believe our own salvation, if we respect the true and proper nature thereof, is as certain as that faith, whereby we believe the articles of faith. Thirdly, as there be diverse ages in the life of man, so there be divers degrees and measures of true faith. There is first of all a beginning or rudiment of faith, like the smoking flax and bruised reed, which Christ will neither quench nor bruise. Again there is weak faith, which believeth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath overcome all doubtings, and is not only for nature certain (as the former is,) but also a large and plentiful persuasion of God's mercy in Christ. Examples of this we have in Abraham, David, the Martyrs and such like worthy men. Now by the second faith, men do as certainly believe their adoption as the articles, but not so firmly and fully. But by the last, remission of sins is not only as certainly but also as fully believed as any article of faith. Object. 12. Ancient fathers the lights of God's Church, have always condemned this unfallible and special certainty of faith, which the Protestants hold and maintain. Ans. Though we build not the doctrine of our religion upon the judgements of men, yet we refuse not in this and other points to be tried by the fathers, whose writings well understood, make more for us, then for the Popish religion. And their testimonies commonly alleged to confute the certainty of special faith, are much abused. I. Many of them serve to prove that a man cannot judge and discern of every particular motion and grace of his heart, of the increase of these graces, and the contrary disease: of special vices and wants, many whereof are hidden from the understanding. Theodoret in his comment. 1. Cor. 4. I will not (saith he) free myself from sin, but wait the sentence of God: for it often falls out that men sin of ignorance, and think that to be equal and just which the God of all sees to be otherwise. August. de verbis dei● serm. 23. Peradventure thou finds nothing in thy conscience: but he finds something that seeth better. And upon Psal. 41. I know that the justice of my God shall abide, but whether mine shall or no, I know not: for the saying of the Apostle terrifieth me, He which thinks he stands, let him take heed lest he fall. Here he speaks of his inward righteousness, and that, as it is considered in itself without the assistance of God. For he adds afterward, Therefore because there is no stability in me for myself, hereupon my soul is troubled for myself. Chrysostom. homil. 87. on john. I am grieved, lest peradventure supposing myself to love, do not love as before: when I seemed constant and courageous unto myself, I was found but a dastard. These and a thousand like testimonies prove nothing. For though a man cannot fully discern his heart, either in respect of every one of his own sins, or in respect of every grace; yet this hinders not but that he may have an unfallible certainty of his salvation, and also a sufficient gift to discern his own faith and repentance. II. Other places must be understood of proud presumption, and of a kind of security, in which men dream of ease and liberty without trouble or temptation. August. de corrept. & great. cap. 13. Who of all the company of the faithful, as long as he lives in this mortal condition, can presume, that he is of the number of the predestinate? And, de bona persever. cap. 22. No man can be secure touching eternal life, ●ill this life be ended. Bernard. epist. 107. Having now received the knowledge of himself in part, he may rejoice in hope, but not in security as yet. Hieron. Dan. 4. Let no man boldly promise to another the pardon of sins. III. Some places avouch that a man cannot be sure of perseverance to the end without falls and decay in grace: all which we grant. August. de civit. dei. lib. 11. cap. 12. Although the Saints be a Mark it well. certain of the reward of their perseverance, yet they are found to be uncertain of the perseverance itself: for what man can know that he shall persevere in the practice and increase of righteousness unto the end, except he be assured of it by some revelation. IV. Some places must be understood of experimental certainty, when the event is accomplished. Hieron● book 2. against Pelagians. Call no man blessed before his end, for as long as we live here we are in the fight, and as long as we are in the fight, we have no certain victory. V. Some places speaks of the uncertainty of other men's salvation, which we grant. The author of the book de vocat. Gent. 1. clast. saith, We can pronounce of no man before his end that he shall be in the glory of the elect. August. lib. de persever. cap. 13. Men are not with any certain asseveration to avouch that others belong to this calling. VI Some speak of that certainty which comes by revelation without the word. Greg. lib. 6. epist. 22. to Gregoria. Whereas you add in your epistles that you will be earnest with me till I write, that it hath been made known unto me that your sins are forgiven: you have required a hard and unprofitable thing. Hard, because I am unworthy to whom a relevation should be made. Unprofitable, because you must not be made sure touching your sins, unless it be in the last day of your life, for than you should not be able to bewail the same sins. VII. Some places deny unto man that certainty which is proper to God, which is, to discern in himself all things to come plainly, as they shall come to pass without help of testimony and outward signs. Bernard. ●erm. 1. de Septuages. Who can say, I am of the Elect? I am of the predestinate to life: certainly we have none as yet, but the affiance of our hope comforteth us. Confer these words with those that follow. For this cause certain signs and manifest tokens of salvation are given, that it may be a thing out of doubt that he is in the number of the elect in whom these signs are. Thus I have in some part made manifest, that an unfallible certainty of pardon of sin and life everlasting is the property of every renewed conscience. Now therefore I will proceed further to consider how this certainty is caused and imprinted in the conscience. The principal agent and beginner thereof, is the holy Ghost, enlightening the mind and conscience with spiritual and divine light: and the instrument in this action, is the ministery of the Gospel whereby the word of life is applied in the name of God to the person of every hearer. And this certainty is by little and little conceived in a form of reasoning or practical syllogism framed in the mind by the holy Ghost, on this manner: Every one that believes is the child of God: But I do believe: Therefore I am the child of God. The proposition is made by the minister of the word in the public congregation: and it is nothing else but the promise of eternal life applied to the particular hearers. The second part or the assumption is the voice of conscience regenerate or the voice of God's spirit in the same. Now Papists write and avouch that the assumption is false: but the reasons which they use to prove the same, are of small moment. First they allege, that many are deceived in their persuasions, thinking they have that which they have not: I answer again that many do falsely presume of God's mercy, and imagine they have that faith which they have not: and in all such the assumption is false: yet in all them that are chosen to salvation and truly called, it is unfallibly true. For such as have received the gift of true faith, have also another gift of discerning whereby they see and know their own faith. It is further objected that jeremy saith, 17.9. The heart is deceitful and wicked above all things, who can know it? But the intent of this place is only to show, that no man can search his heart to the very bottom, to see all and every want, infirmity and wicked inclination that is therein. For original sin wherewith the heart of man is tainted, is a pronnes or disposition to all the sins that are or may be. And though men can not discern all their sins, yet many of them are certainly known●● why may not then many of the graces of God be certainly known, especially those which be of the principal, as faith, sanctification, repentance. Again it is alleged, that Peter believed that he was able to lay down his life for Christ's sake, and yet indeed was not as the event declared: for when the time came, he denied Christ. Ans. Peter at that time was but weak in faith, and he was much carried away with a confidence of his own strength, which made him speak those words of presumption: and though he failed in this one particular action, yet failed he not in the principal, that is, in the persuasion of the pardon of his own sins and of life everlasting. In a word, it is certain that many persuade themselves of God's mercy, and yet are deceived: nevertheless all such as do truly believe are not deceived. The holy Ghost making them to see that in themselves which by nature they cannot discern, as Paul signified, when he said, I speak the truth, I lie not, my conscience bearing me witness by the holy Ghost, Rom. 9.1. Again the same testimony is given otherwise thus: Every child of God hath the pardon of his sins, saith God's word: But I am God's child: and therefore have the pardon of my sins, saith the renewed conscience, by the direction of God's spirit, Rom. 8.16. Gal. 4.6. After that this testimony is once begun, it is confirmed by the same means, as also by prayer and the Sacraments. But it may be demanded, how a bodily element, as bread, wine, water, should be able to confirm a persuasion of our adoption that is in the conscience. Answ. The element in the sacrament is an outward seal or instrument to confirm faith, not as a medicine restores and confirms health, whether we think on it or not, whether we sleep or wake, and that by his own inherent virtue: but by reasoning in a syllogism made by the good conscience: that a Reason. medium thereof being the outward sign in the Sacrament. By means of which syllogism the holy Ghost moves and stirs the mind, yea cherisheth and increaseth faith on this manner: He which useth the elements aright shall receive the promises: But I do, or I have used the elements aright: Therefore I shall receive the promises. Whereas presumption and the illusion of Satan use as well to tell a man, that he is the child of God, as the true testimony of regenerate conscience, the way to put difference between them is this. I. Presumption is natural and from the very womb, but this testimony of conscience is supernatural. II. Presumption is in them that make no account of the ordinary means of salvation. This testimony comes by the reverent and careful hearing of God's word. III. Presumption is in them that use not to call on the name of God: but this testimony of conscience is joined with the spirit of adoption which is the spirit of prayer. IV. Presumption is joined with looseness of life, this testimony brings with it always an happy change and alteration. For he which hath a good conscience hath also care to keep good conscience in all things. V. Presumption is peremptory without doubting: whereas the testimony of conscience is mingled with manifold doubtings, Mark. 9.24. Luk. 17. 5. yea otherwhiles overcharged with them, Psal. 77.7,8. VI Presumption will give a man the slip in the time of sickness, and in the hour of death; and the testimony of good conscience sticks by him to the end, and even makes him say, Lord remember now ●owe I have walked before thee in truth, and have done that which is acceptable in thy sight. Isa. 38.2. The duties of conscience regenerate are two: §3. Of the duties of regenerate conscience. in special manner to give testimony, and to excuse. The special thing of which conscience gives testimony is, that we are the children of God predestinate to life everlasting. And that appears by these reasons. I. Rom. 8.16. The spirit of God witnesseth together with our spirit that we are the sons of God. Now the spirit of man here mentioned is the mind or conscience renewed and sanctified. To this purpose saith john, He that believeth hath a witness in himself, 1. joh. 5.10. II. That which God's spirit doth testify to the conscience, the conscience can again testify to us: but God's spirit doth testify to the conscience of a man regenerate that he is the child of God, 1. Cor. 2.12. Therefore the conscience also doth the same. III. He that is justified hath peace of conscience, Rom. 5.1. Now there can be no peace in conscience till conscience tell the man which is justified that he is indeed justified. IV. That which the conscience may know certainly, it may testify: but conscience may know certainly without revelation, the man's election, and adoption, as I have before proved: therefore it is able to give testimony of these. Again, the regenerate conscience giveth testimony of a certain kind of righteousness, being an unseparable companion thereof: and for this cause, it is called of some the righteousness of a good conscience. Now this righteousness is nothing else, but an unfeigned, earnest, and constant purpose with endeavour answerable thereto not to sin in any thing, but in all things whatsoever to please God and do his will. Hebr. 13.18. Pray for us: for we are assured that we have good conscience in all things desiring to live honestly. 2. Cor. 1.12. Our rejoicing is this the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom we have had our conversation in the world. 1. Cor. 4.4. I know nothing by myself. Esa. 38.2. Lord remember now how I have walked before thee with an upright heart, and have done that which is acceptable in thy sight. I add this clause, in all things, because that obedience which is the sign or fruit of good conscience, of which also it gives testimony is general, showing itself in all and every commandment of God. Philosophers have said that justice is universal, because he which hath it hath all virtues. But it is more truly said of this Christian righteousness or new obedience, that it is universal, and that he which can perform true obedience in one commandment can do the same in all. Act. 23.1. Men and brethren I have in all good conscience served God till this day. Psal. 119.6. Then shall I not be confounded when I shall have respect to all thy commandments. Act. 24.16. In the mean season I endeavour myself, or, take pains to have a conscience without offence towards God and towards men. This shows that there is a great number of men professing the Gospel that want good conscience. For though they show themselves very forward and willing to obey God in many things, yet in some one thing or other, they use to follow the swinge of their own wills. Many are diligent to frequent the place of God's worship, to hear the word preached with liking, to receive the Sacraments at times appointed, and to approve of any good thing: all this is very commendable; yet these men often, when they depart home from the congregation, say in effect on this manner; Religion stay thou here at the Church door till the next Sabbath. For if we look into their private conversations, the government of their families, or their dealings in their particular callings, we shall with grief see much disorder, and little conscience. It is a common practice with sick men when they make their wills on their death beds, in the very first place to commend their bodies to the grave, and their souls to God that gave them in hope of a better resurrection: and all this is well done; but afterward they bequeath their goods gotten by fraud, oppression, and forged cavillation to their own friends and children, without making any recompense or satisfaction. But, alas, this should not be so: for obedience that goes with good conscience must be performed to all God's commandments without exception: and if it be done but to some alone, it is but counterfeit obedience: and he that is guilty in one is guilty in all. As regenerate conscience gives testimony of our new obedience; so it doth also by certain sweet motions stir men forward to perform the same. Psal. 16.7. My reins (that is, the mind and conscience enlightened by the spirit of God) teach me in the night season. Esai. 30.22. And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left. Now this word is not only the voice of Pastors and teachers in the open ministery, but also the voice of renewed conscience inwardly by many secret cogitations snibbing them that are about to sin. A Christian man is not only a priest and a prophet, but also a spiritual king, even in this life: and the Lord in mercy hath vouchsafed him this honour, that his conscience renewed within him shall be his solliciter to put him in mind of all his affairs and duties which he is to perform to God: yea it is the controller to see all things kept in order in the heart, which is the temple and habitation of the holy Ghost. The second office of conscience regenerate is to excuse, that is, to clear and defend a man even before God against all his enemies both bodily & ghostly. Psal. 7.8. judge thou me, O Lord, according to my righteousness, and according to mine innocency in me. Again 26.1,2. judge me, O Lord, for I have walked in mine innocency, etc. Prove me, O Lord, and try me: examine my reins and my heart. That the conscience can do this, it specially appears in the conflict and combat made by it against the devil, on this manner. The devil begins and disputes thus. Thou, O wretched man, art a most grievous sinner: therefore thou art but a damned wretch. The conscience answereth and saith, I know that Christ hath made a satisfaction for my sins, and freed me from damnation. The devil replieth again thus; Though Christ hath freed thee from death by his death; yet thou art quite barred from heaven, because thou never didst fulfil the law. The conscience answereth, I know that Christ is my righteousness and hath fulfilled the law for me. Thirdly the devil replies and saith, Christ's benefits belong not to thee, thou art but an hypocrite and wantest faith. Now when a man is driven to this strait, it is neither wit, nor learning, nor favour, nor honour, that can repulse this temptation, but only the poor conscience directed and sanctified by the Spirit of God which boldly and constantly answereth, I know that I believe. And though it be the office of the conscience after it is renewed principally to excuse, yet doth it also in part accuse. When David had numbered the people his heart smote him, 2. Sam. 24.10. job saith in his aff●iction that God did write bitter things against him, and made him possess the sins of his youth. job 13. 26. The reason hereof is, because the whole man and the very conscience is only in part regenerate, and therefore in some part remains still corrupt. Neither must it seem strange that one and the same conscience should both accuse and excuse, because it doth it not in one and the same respect. It excuseth, in that it assureth a man that his person stands righteous before God, and that he hath an endeavour in the general course of his life to please God: it accuseth him for his particular slips, and for the wants that be in his good actions. If any shall demand why God doth not perfectly regenerate the conscience and cause it only to excuse, the answer is this. God doth it for the preventing of great mischiefs. When the Israelites came into the land of Canaan, the Canaanites were not at the first wholly displaced● Why? Ex. 23.29. Moses rendereth the reason; least wild beasts come and inhabit some parts of the land that were dispeopled, and more annoy them then the Canaanites. In like manner God renews the conscience, but so as it shall still accuse when occasion serveth; for the preventing of many dangerous sins which like wild beasts would make havoc of the soul. Thus much of good conscience: now follows evil conscience: §4. Of evil conscience. and that is so called partly because it is defiled and corrupted by original sin, & partly because it is evil, that is, troublesome and painful in our sense and feeling; as all sorrows, calamities, and miseries are, which for this very cause also are called evils. And though conscience be thus termed evil, yet hath it some respects of general goodness, in as much as it is an instrument of the execution of divine justice; because it serves to accuse them before God, which are justly to be accused. It hath spread itself over mankind as generally as original sin: & therefore it is to be found in all men that come of Adam by ordinary generation. The property of it is, with all the power it hath, to accuse and condemn; and thereby to make a man afraid of the presence of God, and to cause him to fly from God as from an enemy. This the Lord signified when he said to Adam, Adam where art thou? When Peter saw some little glimbring of the power and majesty of God in the great draft of fish, he fell on his knees and said to Christ, Luk. 5.8. Lord, go from me for I am a sinnefullman. Evil conscience is either dead or stirring. Dead conscience is that, Dead conscience. which though it can do nothing but accuse, yet commonly it lies quiet, accusing little or nothing at all. The causes why conscience lieth dead in all men, either more or less, are many. I. Defect of reason or understanding in crazed brains. II. Violence and strength of affections, which as a cloud do overcast the mind, and as a gulf of water swallow up the judgement and reason: and thereby hinder the conscience from accusing: for when reason can not do his part, than conscience doth nothing For example: some one in his rage behaves himself like a mad man, and willingly commits any mischief without controlment of conscience: but when choler is down, he begins to be ashamed and troubled in himself, not always by grace, but even by the force of his natural conscience, which when affection is calmed begins to stir, as appeareth in the example of Cain. III. Ignorance of Gods will and errors in judgement cause the conscience to be quiet, when it ought to accuse. This we find by experience in the deaths of obstinate heretics, which suffer for their damnable opinions without check of conscience. Dead conscience hath two degrees. The first is the slumbering or the benumbed conscience; the second is the seared conscience. Conscience benumbed. The benumbed conscience is that which doth not accuse a man for any sin unless it be grievous or capital; and not always for that but only in the time of some grievous sickness or calamity. Joseph's brethren were not much troubled in conscience for their villainy in selling their brother, till afterward when they were afflicted with famine and distressed in Egypt. Gen. 42. 2. This is the conscience that commonly reigns in the hearts of drowsy Protestants, of all carnal and lukewarm gospelers, and of such as are commonly termed civil honest men, whose apparent integrity will not free them from guilty consciences. Such a conscience is to be taken heed of us, as being most dangerous. It is like a wild beast, which so long as he lies asleep, seems very tame and gentle, and hurts no man: but when he is roused, he than awakes and flies in a man's face, and offers to pull out his throat. And so it is the manner of dead conscience, to lie still and quiet even through the course of a man's life: and hereupon a man would think (as most do) that it were a good conscience indeed: but when sickness or death approacheth, it being awaked by the hand of God, begins to stand up on his legs, and shows his fierce eyes, and offers to rend out even the very throat of the soul. And heathen Poets knowing this right well, have compared evil conscience to Furies pursuing men with firebrands. ●eared conscience. The seared conscience is that which doth not accuse for any sin; no not for great sins. It is compared by Paul, 1. Tim. 4.2. to the part of a man's body which is not only bereft of sense, life, and motion by the gangrene, but also is burnt with a searing iron: and therefore must needs be utterly past all feeling. This kind of conscience is not in all men, but in such persons as are become obstinate heretics and notorious malefactors. And it is not in them by nature, but by an increase of the corruption of nature; and that by certain steps and degrees. For naturally every man hath in him blindness of mind, and obstinacy or frowardness of heart; yet so, as with the blindness and ignorance of mind, are joined some remnants of the light of nature, showing us what is good and evil. Now the heart of man being exceedingly obstinate and perverse, carrieth him to commit sins even against the light of nature and common conscience: by practice of such sins the light of nature is extinguished: and then cometh the reprobate mind, which judgeth evil good, and good evil: after this follows the seared conscience, in which there is no feeling or remorse: and after this comes an exceeding greediness to all manner of sin. Eph. 4.18. Rom. 1.28. Here it may be demanded, how men's consciences shall accuse them in the day of judgement, if they be thus benumbed and seared in this life. Ans. It is said, Rev. 20.12. that at the last judgement all shall be brought before Christ, and that the books than shall be opened: among these books, no doubt, conscience is one. Wherefore though a dead conscience in this life be as a closed or sealed book (because it doth either little or nothing accuse,) yet after this life, it shall be as a book laid open: because God shall enlighten it, and so stir it up by his mighty power, that it shall be able to reveal and discover all the sins that a man ever committed. Stirring conscience, Stirring conscience. is that which doth sensibly either accuse or excuse. And it hath four differences. The first which accuseth a man for doing evil. This must needs be an evil conscience. Because to accuse is not a property that belongs to it by creation, but a defect that followeth after the fall. And if the conscience which truly accuseth a man for his sins, were a good conscience, than the worst man that is, might have a good conscience; which can not be. When the accusation of the conscience is more forcible and violent, it is called a wounded or troubled conscience: which though of itself it be not good nor any grace of God; yet by the goodness of God it serveth often to be an occasion or preparation to grace; as a needle, that draws the thread into the cloth, is some means whereby the cloth is sewed together. The second, is that which accuseth for doing well. And it is to be found in them that are given to idolatry and superstition. As in the Church of Rome: in which, because men's consciences are ensnared and entangled with human traditions, many are troubled for doing that which is good in itself, or at the least a thing indifferent. As for example: let a priest omit to say mass & to say his canonical hours, his conscience will accuse him therefore: though the omitting of the canonical hours and of the idolatrous mass, be indeed by-Gods word no sin. The third, is the conscience which excuseth for doing that which is evil. This also is to be found in them that are given to idolatry and superstition. And there is a particular example hereof, joh. 16. ●. Yea, the time shall come that whosoever killeth you● will think that he doth God good service. Such is the conscience of Popish traitors in these days, that are never touched at all, though they intent and enterprise horrible villainies, and be put to death therefore. The fourth, is that which excuseth for well doing at some times, & in some particular actions of carnal men. When Abimelech had taken Sarai from Abraham, God said unto him in a dream, I know that thou didst this with an upright mind, Gen. 20.6. This may be termed a Moraliter bona sed in non renatis mala. good conscience, but is indeed otherwise. For though it do truly excuse in one particular action, yet because the man in whom it is, may be unregenerate and as yet out of Christ, and because it doth accuse in many other matters: therefore it is no good conscience. If all the virtues of natural men, are indeed but certain b Splendida peccata. beautiful sins, and their righteousness but a carnal righteousness; then the conscience also of a carnal man, though it excuse him for well doing, is but a carnal conscience. CHAP. FOUR Man's duty touching conscience. §1. Man's first duty to get good conscience. Man's duty concerning conscience is twofold. The first is, if he want good conscience above all things to labour to obtain it: for it is not given by nature to any man, but comes by grace. For the obtaining of good conscience, three things must be procured; a preparation to good conscience, the applying of the remedy, the reformation of conscience. In the preparation, four things are required. The first is, the knowledge of the law, and the particular commandments thereof, whereby we are taught what is good, what is bad; what may be done, and what may not be done. The men of our days, that they may have the right knowledge of the law, must lay aside many erroneous and foolish opinions, which they hold flat against the true meaning of the law of God: otherwise they can never be able to discern between sin and no sin. Their special and common opinions are these: I. That they can love God with all their hearts, and their neighbours as themselves; that they fear God above all, and trust in him alone; and that they ever did so. II. That to rehearse the Lords prayer, the belief, and ten Commandments, (without understanding of the words, and without affection) is the true and whole worship of God. III. That a man may seek to wizards and soothsayers without offence, because God hath provided a salve for every sore. IV. That to swear by good things and in the way of truth, is not a sin. V. That a man going about his ordinary affairs at home or abroad on the Sabbath day, may as well serve God as they which hear all in the sermons in the world. VI That religion and the practice thereof, is nothing but an affected preciseness: that covetousness the root of evil, is nothing but wordliness: that pride is nothing but a care of honesty and cleanliness: that single fornication is nothing but the trick of youth: that swearing and blaspheming argue the courageous mind of a brave gentleman. VII. That a man may do with his own what he will, and make as much of it as he can. Hence arise all the frauds and bad practices in traffic between man and man. The second thing required, is the knowledge of the judicial sentence of the law, which resolutely pronounceth that a curse is due to man for every sin, Gal. 3.10. Very few are resolved of the truth of this point, and very few do unfeignedly believe it, because men's minds are possessed with a contrary opinion, that though they sin against God, yet they shall escape death & damnation. David saith, The wicked man (that is, every man naturally) blesseth himself. Psal. 10.3. and he maketh a league with hell and death, Esa. 28.15. This appeareth also by experience. Let the ministers of the Gospel reprove sin, and denounce Gods judgements against it, according to the ●ule of God's word, yet men will not fear: stones will almost as soon move in the walls, and the pillars of our Churches, as the flinty hearts of men. And the reason hereof is, because their minds are forestalled with this absurd conceit, that they are not in danger of the wrath of God, though they offend. And the opinion of our common people is hereunto answerable, who think, that if they have a good meaning, and do no man hurt, God will have them excused both in this life and in the day of judgement. The third, is a just and serious examination of the conscience by the law, that we may see what is our estáte before God. And this is a duty upon which the Prophets stand very much. Lam. 3.40. Man suffereth for his sin: let us search and try our hearts, and turn again to the Lord. Zeph. 2. 1. Fan yourselves, fan you, O nation, not worthy to be beloved. In making examination, we must specially take notice of that which doth now lie, or may hereafter lie upon the conscience. And after due examination hath been made, a man comes to a knowledge of his sins in particular, and of his wretched and miserable estate. When one enters into his house at midnight, he finds or sees nothing out of order: but let him come in the day time when the sun shineth, and he shall then espy many faults in the house, and the very motes that fly up and down: so let a man search his heart in the ignorance and blindness of his mind, he will straightway think all is well: but let him once begin to search himself with the light and lantern of the law, and he shall find many foul corners in his heart, and heaps of sins in his life. The fourth, is a sorrow in respect of the punishment of sin, arising of the three former actions. And though this sorrow be no grace, for it befalls as well the wicked as the godly: yet may it be an occasion of grace, because by the apprehension of God's anger, we come to the apprehension of his mercy. And it is better that conscience should grieve & wound us & do his worst against us in this life, while remedy may be had, then after this life, when remedy is past. Thus much of preparation: now follows the remedy, and the application of it. The remedy is nothing else but the blood or the merits of Christ, who specially in conscience felt the wrath of God, as when he said, My soul is heavy unto death: and his agony was not so much a pain and torment in body, as the apprehension of the fear and anger of God in conscience: and when the holy Ghost saith, That he offered unto God prayers with strong cries and was heard from fear, he directly notes the distress and anguish of his most holy conscience for our sins. And as the blood of Christ is an all-sufficient remedy, so is it also the alone remedy of all the sores and wounds of conscience. For nothing can staunch or stay the terrrours of conscience, but the blood of the immaculate lamb of God: nothing can satisfy the judgement of the conscience, much less the most severe judgement of God, but the only satisfaction of Christ. In the application of the remedy, two things are required: the Gospel preached, and faith: the Gospel is the hand of God, that offereth grace to us: and faith is our hand whereby we receive it. That we indeed by faith receive Christ with all his benefits, we must put in practice two lessons. The first is, unfeignedly to humble ourselves before God for all our wants, breaches, and wounds in conscience: which, being unto us a paradise of God, by our default we have made as it were a little hell within us. This humiliation is the beginning of all grace and religion: pride and good conscience can never go together. And such as have knowledge in religion and many other good gifts without humiliation, are but unbridled, unmortified, and unreformed person's. This humiliation contains in it two duties, the first is confession of our sins, especially of those that he upon our consciences: wherewith must be joined the accusing and condemning of ourselves: for than we put conscience out of office, and dispatch that labour before our God in this life, which conscience would perform to our eternal damnation after this life. The second duty is Deprecation, which is a kind of prayer made with groans and desires of heart, in which we entreat for nothing but for pardon of our sins, and that for Christ's sake, till such time as the conscience be pacified. To this humiliation standing on these two parts, excellent promises of grace and life everlasting are made. Prou. 28. 13. He that hideth his sins, shall not prosper: but he that confesseth and forsaketh them shall find mercy. 1. joh. 1.6. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Luk. 1.35. He hath filled the hungry with good things, and sent the rich empty away. Which are also verified by experience in sundry examples, ●. Sam. 12.13. David said to Nathan, I have sinned against the Lord. And Nathan said to David, The Lord also hath put away thy sin. 2. Chr. 33.43. When Manasses was in tribulation, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and God heard his prayer. Luk. 23.43. And the thief said to jesus. Lord remember me when thou comest to thy kingdom. Then jesus said unto him, Verily I say unto thee, to day shalt thou be with me in Paradise. By these and many other places it appears, that when a man doth truly humble himself before God, he is at that instant reconciled to God, and hath the pardon of his sins in heaven: and shall afterward have the assurance thereof in his own conscience. The second lesson is, when we are touched in conscience for our sins, not to yield to natural doubtings and distrust; but to resist the same, and to endeavour by God's grace to resolve ourselves that the promises of salvation by Christ, belong to us particularly: because to do thus much, is the very commandment of God. The third thing is, the reformation of conscience; Good conscience a fruit of faith. which is, when it doth cease to accuse and terrify, and begins to excuse and testify unto us by the holy Ghost, that we are the children of God and have the pardon of our sins. And this it will do after that men have seriously humbled themselves, and prayed earnestly and constantly with sighs and groans of spirit for reconciliation with God in Christ. For then the Lord will send down his spirit into the conscience by a sweet and heavenly testimony to assure us that we are at peace with God. Thus we see how good conscience is gotten: and because it is so precious a jewel, I wish all persons, that as yet never laboured to get good conscience, now to begin. Reasons to induce men thereto may be these: I. you seek day and night from year to year for honours, riches, and pleasures, which ye must leave behind you: much more therefore ought you to seek for renewed and reformed consciences, considering that conscience will be with you in this life, in death, at the last judgement, & for ever. II. He that wants a conscience purged in the blood of Christ, can never have any true and lasting comfort in this life. Suppose a man arrayed in cloth of tishue, set in a chair of estate, before him a table furnished with all dainty provision: his servants, monarchs, and Princes; his riches the chiefest treasures and kingdoms in the world: but withal suppose one standing by, with a naked sword to cut his throat, or a wild beast ready ever and anon to pull him in pieces: now, what can we say of this man's estate, but that all his happiness is nothing but woe and misery? And such is the estate of all men that abounding with riches, honours, and pleasures, carry about them an evil conscience, which is as a sword to slay the soul, or as a ravenous beast ready to suck the blood of the soul, and to rend it in pieces. III. He which wants good conscience can do do nothing but sin: his very eating and drinking, his sleeping and waking, and all he doth, turns to sin: the conscience must first be good, before the action can be good; if the root be corrupt, the fruits are answerable. IV. An evil conscience is the greatest enemy a man can have, because it doth execute all the parts of judgement against him. It is the Lords fergeant. God need not send out process by any of his creatures for man: the conscience within man will arrest him, and bring him before God. It is the jailor to keep man in prison in bolts and irons, that he may be forth coming at the day of judgement. It is the witness to accuse him, the judge to condemn him, the hangman to execute him, and the flashings of the fire of hell to torment him. Again, it makes a man to be an enemy to God: because it accuseth him to God, and makes him ●●ie from God, as Adam did when he had sinned. Also he makes a man to be his own enemy, in that it doth cause to lay violent hands upon himself, and become his own hangman, or his own cut-throat. And on the contrary, a good conscience is a man's best friend: when all men entreat him hardly, it will speak him fair & comfort him: it is a continual feast, and a paradise upon earth. V. The Scripture showeth that they which never seek good conscience, have terrible ends. For either they die blocks, as Nabal did; or they die desperate, as Cain, Saul, Achitophel, judas. VI We must consider o●ten the terrible day of judgement, in which every man must receive according to his doings. And that we may then be absolved, the best way is to seek for a good conscience: for if our conscience be evil, and condemn us in this life, God will much more condemn us. And whereas we must pass through three judgements; the judgement of men, the judgement of our conscience, & the last judgement of God: we shall never be strengthened against them, and cleared in them all; but by the seeking of a good conscience. After that man hath got good conscience, his second duty is to keep it. And as the governing the ship on the sea, §2 men's second duty to ke●pe g●●● 〈◊〉. the pilot holding the helm i● his hand, hath always an ●ie to the compass; so we likewise, in the ordering of our lives and conversations, must always have a special regard to conscience. That we may keep good conscience, we must do two things; avoid the impediment thereof, and use convenient preservations. Impediments of good conscience, are either in us or forth of us. In us, our own sins and corruptions. When men's bodies lie dead in the earth, there breed certain worms in them, whereby they are consumed. For of the flesh come the worms which consume the flesh: but unless we take great heed, out of the sins and corruptions of our hear●s, there will breed a worm a thousand fold more terrible, even the worm of conscience that never dieth, which will in a lingering manner waste the conscience, the soul, and the whol● man; because he shall be always dying and never dead. These sins are specially three; Ignorance, unmortified affections, worldly lusts. Touching the first, namely ignorance, it is a great and usual impediment of good conscience. For when the mind erreth or misconceiveth, it doth misled the conscience, and deceive the whole man. The way to avoid this impediment is, to do our endeavour that we may daily increase in the knowledge of the word of God, that it may dwell in us plentifully, to this end we must pray with David, that he would open our eyes, that we might understand the wonders of his law: and withal we must daily search the Scriptures for understanding as men use to search the mines of the earth for gold over, Prou. 2.4. Lastly, we must labour for spiritual wisdom, that we might have the right use of god's word in every particular action: that being by it directed, we may discern what we may with good conscience do or leave undone. The second impediment, is unstaid and unmortified affections: which, if they have their swing, as wild horses overturn the chariot with men and all, so they overturn and overcarrie the judgement and conscience of man: and therefore when they bear rule, good conscience takes no place. Now to prevent the danger th●● comes hereby, this course must be followed. When we would have a sword or a knife not to hurt ourselves or others, we turn the edge of it. And so, that we may prevent our affections from hurting and annoying the conscience, we must turn the course of them, by directing them from our neighbours to ourselves and our own sins, or by inclining them to God and Christ. For example: choler and anger directs itself upon every occasion against our neighbour, and thereby greatly indamageth the conscience. Now, the course of it is turned, when we begin to be displeased and to be angry with ourselves for our own sins. Our love set upon the world is hurtful to the conscience, but when we once begin to set our love on God in Christ, and to love the blood of Christ above all the world, than chose it is a furtherance of good conscience. The third impediment, is worldly lusts, that is, the love and exceeding desire of riches, honours, pleasures. Every man is as Adam, his good conscience is his paradise; the forbidden fruit, is the strong desire of these earthly things; the serpent is the old enemy the devil: who if he may be suffered to entangle us with the love of the world, will strait way put us out of our paradise, and bar us from all good conscience. The remedy is to learn the lesson of Paul, Phil. 4. 12. which is in every estate in which God shall place us to be content; esteeming evermore the present condition the best for us of all. Now that this lesson may be learned, we must further labour to be resolved of God's special providence towards us in every case & condition of life: & when we have so well profited in the school of Christ, that we can see and acknowledge God's providence & goodness, as well in sickness as in health, in poverty as in wealth, in hunger as in fullness, in life as in death, we shall be very well content, whatsoever any way befalls unto us. The preservatives of good conscience are two, the first is to preserve and cherish that saving faith whereby we are persuaded of our reconciliation with God in Christ, for this is the root of good conscience, as hath been showed. Now this faith is cherished and confirmed by the daily exercises of invocation and repentance; which be, to humble ourselves, to bewail and confess our sins to God, to condemn ourselves for them, to pray for pardon and strength against sin, to praise God and give him thanks for his daily benefits. And by the vn●ained and serious practice of these duties, repentance and faith are daily renewed and confirmed. The second preservative is the maintaining of the righteousness of a good conscience: which righteousness (as I have said) is nothing else but a constant endeavour and desire to obey the will of god in all things. That this righteousness may be kept to the end, we must practise three rules. The first is, that we are to carry in our hearts a Consc. bonae non stat cum proposito peccandi. a purpose never to sin against God in any thing: for where a purpose is of committing any sin wittingly and willingly, there is neither good faith nor good conscience. The second is to walk with God as Enoch did, Gen. 5.24. which is, to order the whole course of our lives as in the presence of God, desiring to approve all our doings ever unto him. Now this persuasion that wheresoever we are, we do stand in the presence of God, is a notable means to maintain sincerity, Goe 17.1. I am god all-sufficient, walk before me & be perfect. And the want of this is the occasion of many offences: as Abraham said, Because I thought surely the fear of God is not in this place, they will slay me for my wives sake, Gen. 20. 11. The third rule is, carefully to walk in our particular callings, doing the duties thereof to the glory of God, to the good of the common wealth, and the edification of the Church; avoiding therein fraud, covetousness, and ambition, which cause men oftentimes to set their consciences on the tenters, and make them stretch like cheverill. Thus we see how good conscience may be preserved. Reasons to induce hereunto are many. I. Gods strait commandment, 1. Tim. 1.19. Keep faith and good conscience. And Prou. 4.23. Keep thine heart with all diligence. II. The good conscience is the most tender part of the soul, like to the apple of the eye; which being pierced by the least pin that may be, is not only blemished, but also looseth his sight. Therefore as God doth to the eye, so must we deal with the conscience. God gives to the eye certain lids of flesh, to defend and cover it from outward injuries: and so must we use means to avoid whatsoever may offend or annoy conscience. III Manifold benefits redound unto us by keeping good conscience. First so long as we have care to keep it, we keep & enjoy all other gifts of God's spirit. Good conscience & the rest of God's graces are as a pair of turtle doves, when the one seeds, the other feedeth; when the one likes not, the other likes not; when the one dies, the other dies: so, where good conscience is maintained, there are many other excellent gifts of God Hourishing: and where conscience decay, they also decay. Again, good conscience gives alacrity unto us, and boldness in calling on God's name. 1. john. 3.21. If our heart condemn us not, we have boldness towards God. Thirdly it makes us patient in affliction, & comforts us greatly: & when by reason of the grievousness of our affliction, we are constrained to kneel on both knees and take up our cross, regenerate conscience as a sweet companion, or like a good Simon, lays too his shoulder and helps to bear one end of it. Lastly, when none can comfort us, it will be an amiable comforter, & a friend speaking sweetly unto us, in the very agony and pang of death. IV. Not to preserve the conscience without spot, is the way to desperation. It is the policy of the devil to use means to cast the conscience into the sleep of security, that he may the more easily bring man to his own destruction. For as diseases, if they be long neglected become incurable: so the conscience much and often wounded, admits little or no comfort. Neither will it always boot a man after many years to say at the last cast, Lord be merciful to me, I have sinned. Though some be received to mercy in the time of death, yet far more perish in desperation, that live in their sins wittingly and willingly against their own conscience. Pharaoh, Saul, and judas cried all peccavi, I have sinned against god: yet Pharaoh is hardened more and more and perisheth: Saul goeth on in his sins and despaireth: judas made away himself. And no marvel, for the multitude of sins oppress the conscience, and make the heart to overflow with such a measure of grief that it can fasten no affiance in the mercy of God. Lastly they that shall neglect to keep good conscience, procure many hurts, and dangers, and judgements of God to themselves. When a ship is on the sea, if it be not well governed, or if there be a breach made into it; it draws water and sinks: and so both men and wares and all in likelihood are cast away. Now we all are as passengers; the world is an huge sea through which we must pass: our ship is the conscience of every man, 1. Tim. 1.19. & 3.12. the wares are our religion and salvation & all other gifts of God. Therefore it stands us in hand to be always at the helm, and to carry our ship with as even a course as possibly we can, to the intended port of happiness, which is the salvation of our souls. But if so be it we grow careless, and make breaches in the ship of conscience, by suffering it to dash upon the rocks of sin, it is a thousand to one, that we in the end shall cast away ourselves and all we have. And in the mean season, as conscience decay, so proportionally all graces and goodness goes from us: Gods commandments begin to be vile unto us; the knowledge thereof, as also faith, hope, and the invocation of God's name, decay. Experience showeth that men of excellent gifts by using bad conscience, lose them all. Finis. A Reformed Catholic: OR, A DECLARATION Showing how near we may come to the present Church of Rome in sundry points of Religion: and wherein we must for ever depart from them: with an Advertisement to all favourers of the Roman Religion, showing how the said religion is against the Catholic principles and grounds of the Catechism. PRINTED BY JOHN LEGAT, PRINTER to the University of Cambridge. 1600. TO THE RIGHT Worshipful, Sir William Bowes Knight, etc. Grace and peace. RIght Worshipful, it is a notable policy of the devil, which he hath put into the heads of sundry men in this age, to think that our religion and the religion of the present Church of Rome are all one for substance: and that they may be reunited as (in their opinion) they were before. Writings to this effect, are spread abroad in the French tongue, and respected of English protestants more than is meet; or aught to be. For, let men in show of moderation, pretend the peace and good estate of the Catholic Church as long as long as they will; this Union of the two religions can never be made, more than the union of light & darkness. And this shall appear, if we do but a little consider, how they of the Roman Church have razed the foundation. For though in words they honour Christ, yet in deed they turn him to a Pseudo-Christ and an Idol of their own brain. They call him our Lord, but with this condition, that the Servant of Servants of this Lord may change and add to his commandments: having so great a power, that he may open and shut heaven to whom he will; and bind the very conscience with his own laws, and consequently be partaker of the spiritual kingdom of Christ. Again they call him a Saviour, but yet in Us: in that he gives this grace unto us, that by our merits we may be our own saviours: and in the want of our own merits, we may partake in the merits of the Saints. And they acknowledge that he died and suffered for us, but with this caveat, that the Fault being pardoned, we must satisfy for the temporal punishment either in this world or in Purgatory. In a word, they make him our mediator of Intercession unto God: but withal his Mother must be the Queen of Heaven, and by the right of a Mother command him there. Thus, in word they cry Osunna, but in deed they crucify Christ. Therefore we have good cause to bless the name of God, that hath freed us from the yoke of this Roman bondage, and hath brought us to the true light & liberty of the gospel. And it should be a great height of unthankfulness in us, not to stand out against the present Church of Rome, but to yield ourselves to plots of reconciliation. To this effect and purpose I have penned this little Treatise, which I present to your Worship, desiring it might be some token of a thankful mind, for undeserved love. And I crave withal, not only your Worshipful (which is more common) but also your learned protection; being well assured, that by skill and art you are able to justify whatsoever I have truly taught. Thus wishing to you and yours the continuance and the increase of faith and good conscience, I take my leave. Cambridge, jun. 28. 1597. Your Worships in the Lord, William Perkins. THE AUTHOR TO THE Christian Reader. BY a Reformed Catholic, I understand any one that holds the same necessary beads of religion with the Roman Church: yet so, as he pares off and rejects all errors in doctrine whereby the said religion is corrupted. How this may be done, I have begun to make some little declaration in this small Treatise: the intent whereof is to show how near we may come to the present Church of Rome in sundry points of religion: and wherein we must for ever dissent. My purpose in penning this small discourse is threefold. The first is, to confute all such politics as hold and maintain, that our religion, and that of the Roman Church differ not in substance, and consequently that they may be reconciled: yet my meaning is not here to condemn any Pacification that tends to persuade the Roman Church to our religion. The second is, that the Papists which think so basely of our religion, may be won to a better liking of it: when they shall see how near we come unto them in sundry points. The third, that the common protestant might in some part see and conceive the point of difference between us and the Church of Rome: and know in what manner and how far forth, we condemn the opinions of the said Church. I crave pardon for the order which I use, in handling the several points. For I have set them down one by one, as they came to mind, not respecting the laws of method. If any Papist shall say that I have not alleged their opinions aright, I answer, that their books be at hand, and I can justify what I have said. Thus craving thine acceptation of this my pains, and wishing unto thee the increase of knowledge and love of pure and sound religion, I take my leave and make an end. The places of doctrine handled, are 1 Of freewill. 2 Of Original sin. 3 Assurance of salvation. 4 justification of a sinner. 5 Of merits. 6 Satisfactions for sin. 7 Of Traditions. 8 Of Vows. 9 Of Images. 10 Of Real presence. 11 The sacrifice of the Mass. 12 Of Fasting. 13 The state of perfection. 14 Worshipping of Saints departed. 15 Intercession of Saints. 16 Implicit faith. 17 Of Purgatory. 18 Of the supremacy. 19 Of the efficacy of the Sacraments. 20 Of faith. 21 Of Repentance. 22 The sins of the Roman Church. REVELAT. 18. 4. And I heard another voice from heaven say, Go out of her my people, that ye be not partakers of her sins, and receive not of her plagues. IN the former chapter S. john sets down a description of the whore of Babylon, & that at large as he saw her in a vision described unto him. In the sixteenth verse of the same chapter, he foretells her destruction: and in the three first verses of this 18. chapter, he goeth on to propound the said destruction yet more directly and plainly: withal alleging arguments to prove the same, in all the verses following. Now in this fourth verse is set down a caveat serving to forewarn all the people of God, that they may escape the judgement which shall befall the whore: and the words contain two parts: a commandment, and a reason. The commandment, Come out of her my people, that is, from Babylon. The reason, taken from the event, lest ye be partakers, etc. Touching the commandment, first I will search the right meaning of it, and then set down the use thereof and doctrine flowing thence. In history therefore are three Babylon's mentioned: one is, Babylon of Assyria standing on the river Euphrates, where was the confusion of Languages, and where the jews were in captivity: which Babylon is in Scripture reproached for Idolatry and other iniquities. The second Babylon is in Egypt standing on the river Nilus, and it is now called Cayr; of that mention is made, 1. Pet. 5.13. (as some think) though indeed it is as likely and more commonly thought, that there is meant Babylon of Assyria. The third Babylon is mystical, whereof Babylon of Assyria was a type and figure; and that is Rome, which is without question here to be understood. And the whore of Babylon, as by all circumstances may be gagathered, is the state or regiment of a people that are the inhabitants of Rome and appertain thereto. This may be proved by the interpretation of the holy ghost: for in the last verse of the 17. chapter the woman that is the whore of Babylon is said to be a city which reigneth over the kings of the earth: now in the days when S. john penned this book of Revelation, there was no city in the world that ruled over the kings of the earth but Rome; it then being the seat where the Emperor put in execution his Imperial authority. Again in the seventh verse she is said to sit on a beast having seven heads & ten horns: which 7. heads be seven hills, v. 9 whereon the woman sitteth, & also they be seven kings. Therefore by the whore of Babylon is meant a city standing on seven hills. Now it is well known, not only to learned men in the Church of god, but even to the heathen themselves, that Rome alone is the city built on seven distinct hills, called Caelius, aventinus, Exquilinus, Tarpeius, or Capitolinus, Viminalis, Palatinus, Quirinal●●. Papists to help themselves, do allege that old Rome stood on seven hells, but now is removed further to Campus Martius. I answer, that howsoever the greatest part of the city in regard of habitation be not now on seven hills, yet in regard of regiment and practice of religion it is: for even to this day upon these hills are seated certain Churches and Monasteries and other like places where the Papal authority is put in execution: and thus Rome being put for a state and regiment; even at this day, it stands upon seven hills. And though it be come to pass that the harlot in regard of her latter days even changed her seat, yet in respect of her younger times in which she was bred & borne, she sat upon the seven hills. Others, because they fear the wounding of their own heads, labour to frame these words to an other meaning, and say, that by the whore is meant the company of all wicked men in the world wheresoever, the devil being the head thereof. But this exposition is flat against the text: for in the second verse of the 17. chapter, she is opposed to the kings of the earth with whom she is said to commit fornication: and in the last verse she is called a city standing on seven hills and reigning over the kings of the earth (as I have said,) and therefore must needs be a state of men in some particular place. And the Papists themselves perceiving that this shift will not serve their turn, make two Rome's, heathenish Rome, and that whereof the Pope is head: now (say they) the whore spoken of, is heathenish Rome, which was ruled by cruel tyrants, as Nero, Domitian, and the rest: and that Rome whereof now the Pope is head, is not here meant. Behold a vain and foolish distinction: for Ecclesiastical Rome in respect of state, princely dominion, and cruelty in persecuting the Saints of God, is all one with the heathenish Empire: the See of the Bishop being turned into the emperors court, as all histories do manifest. But let the distinction be as they suppose, yet by their leaves, here by the whore must be understood not only heathenish Rome, but even the Papal or Ecclesiastical Rome: for v. 3. of this chapter the holy Ghost saith plainly, that she hath mad● all nations drunk with the wine of the wrath of her fornication: yea it is added, that she hath committed fornication with the kings of the earth, whereby is signified that she hath endeavoured to entangle all the nations of the earth in her spiritual idolatry, and to bring the kings of the earth to her religion. Which thing cannot be understood of the heathenish Rome, for that left all the kings of the earth to their own religion and idolatry: neither did they labour to bring foreign kings to worship their gods. Again chap. 17. v. 16. it is said, that the ten horns, which be ten kings, shall hate the whore, and make her desolate and naked, which must not be understood of heathenish Rome, but of popish Rome: for whereas in former times all the kings of the earth did submit themselves to the whore, now they have begun to withdraw themselves, and make her desolate; as the king of Bohemia, Denmark, Germany, England, Scotland, and other parts: therefore this distinction is also frivolous. They further allege that the whore of Babylon is drunk with the blood of the Saints and Martyrs, chap. 17.6. shed not in Rome, but in jerusalem, where the Lord was crucified: and the two prophets being slain lie there in the streets, Revelat. 11.8. Epist. 17. Eusto. & Paulae ad Marcel. But this place is not meant of Jerusalem, as Hierome hath fully taught, but it may well be understood of Rome: Christ was crucified there, either because the authority, whereby he was crucified was from the Roman Empire, or else because Christ in his members was and is there daily crucified, though locally in his own person he was crucified at jerusalem. And thus, notwithstanding all which hath been said, we must here by the whore understand the state and Empire of Rome, not so much under the heathen Emperors as under the head thereof the Pope: which exposition, besides the authority of the text, hath the favour and defence of ancient and learned men. Bernard saith, Ser. in Cant. 33. Epist. 125. They are the ministers of Christ, but they serve Antichrist. Again, The beast spoken of in the Apocalyps to which a mouth is given to speak blasphemies, and to make war with the Saints of God, is now gotten into Peter's chair, as a lion prepared to his prey. It will be said, that Bernard speaks these latter words of one that came to the Popedom by intrusion or usurpation. It is true indeed: but wherefore was he an usurper? He rendereth a reason thereof in the same place: because the Antipope called Innocentius was chosen by the kings of Almain, France, England, Scotland, Spain, Jerusalem, with consent of the whole Clergy and people in these nations, and the other was not. And thus Bernard hath given his verdict, that not only this usurper, but all the Popes for this many years are the beast in the Apocalyps: because now they are only chosen by the college of Cardinals. To this agreeth the decree of Pope Nicolas the second, C. in nomine dist. 23. ann. 1059. that the Pope shall afterward be created by the suffrages of the Cardinal Bishops of Rome, with the consent of the rest of the clergy and people, and the Emperor himself: and all Popes are excommunicate and accursed as Antichrists, referent I●ello 2. Thess. 2. that enter otherwise, as all now do. joachimus Abbess saith, Antichrist was long since borne in Rome, & shall be yet advanced higher in the Apostolic See. Petrarch saith, Once Rome, now Babylon. And Ireneus book 5. chap. last, said before all these, that Antichrist should be Lateinus, a Roman. Again, this commandment must not so much be understood of a bodily departure in respect of cohabitation and presence, as of a spiritual separation in respect of faith and religion. And the meaning of the holy Ghost is, that men must depart from the Romish Church in regard of judgement and doctrine, in regard of their faith and the worship of God. Thus than we see that the words contain a commandment from God, enjoining his Church and people to make a separation from Babylon. Whence I observe, That all those who will be saved, must depart and separate themselves from the faith and religion of this present Church of Rome. And whereas they are charged with schism that separate on this manner; the truth is, they are not schismatics that do so, because they have the commandment of God for their warrant: and that party is the schismatic in whom the cause of this separation lieth: and that is the Church of Rome, namely the cup of abomination in the whore's hand, which is, their heretical and schismatical religion. Now touching the duty of separation I mean to speak at large, not standing so much to prove the same, because it is evident by the text, as to show the manner and measure of making this separation: and therein I will handle two things. First how farforth we may join with them in the matter of religion: secondly how farforth and wherein we must dissent and depart from them. And for this cause I mean to make choice of certain points of religion, and to speak of them in as good order as I can, showing in each of them our consent and difference: and the rather, because some harp much upon this string, that a Union may be made of our two religions, and that we differ not in substance but in points of circumstance. The first point wherewith I mean to begin shall be the point of freewill; though it be not the principal. I. Our consent. free-will both by them and us, is taken for a mixed power in the mind and will of man: whereby discerning what is good and what is evil, he doth accordingly choose or refuse the same. I. Conclus. Man must be considered in a fourfold estate, as he was created, as he was corrupted, as he is renewed, as he shallbe glorified. In the first estate, we ascribe to man's will liberty of nature in which he could will or ●ill either good or evil: in the third, liberty of grace: in the last liberty of glory. All the doubt is of the second estate: and yet therein also we agree, as the conclusions following will declare. II. Conclus. The matters where about free-will is occupied are principally the actions of men, which be of three sorts; natural, human, spiritual. Natural actions are such as are common to men with beasts, as to eat, drink, sleep, hear, see, smell, taste, and to move from place to place: in all which we join with the Papists, and hold that man hath free-will, and even since the fall of Adam by natural power of the mind doth freely perform any of these actions or the like. III. Conclus. human actions are such as are common to all men good & bad, as to speak and use reason, the practice of all mechanical and liberal arts, and the outward performance of Civil and Ecclesiastical duties, as to come to the Church, to speak and preach the word, to reach out the hand to receive the Sacrament, and to lend the ear to listen outwardly to that which is taught. And hither we may refer the outward actions of civil virtues; as namely justice, temperance, gentleness, liberality. And in these also we join with the Church of Rome, and say (as experience teacheth) that men have a natural freedom of will, to put them or not to put them in execution. Paul saith, Rom. 2.14. The Gentiles that have not the law do the things of the law by nature, that is, by natural strength: and he saith of himself, that before his conversion touching the righteousness of the law, he was unblamable, Phil. 3. 6. And for this external obedience, natural men receive reward in temporal things. Matth. 6.5. Ezech. 29.19. And yet here some caveats must be remembered: I. that in human actions, man's will is weak and feeble, and his understanding dim and dark; and thereupon he often fails in them. And in all such actions with Augustine I understand the will of man to be only wounded or half dead. II. That the will of man is under the will of God, and therefore to be ordered by it: as jeremy saith, chap. 10.23. O Lord, I know that the way of man is not in himself, neither is in man to walk or direct his steps. IV. Conclus. The third kind of actions are spiritual more nearly concerning the heart or conscience, and these be twofold: they either concern the kingdom of darkness, or else the kingdom of God. Those that concern the kingdom of darkness are sins properly: and in these we likewise join with the Papists and teach, that in sins or evil actions man hath freedom of wil Some peradventure will say, that we sin necessarily, because he that sinneth cannot but sin: and that free-will & necessity cannot stand together. Indeed the necessity of compulsion or coaction, and free-will cannot agree: but there is another kind of necessity which may stand with freedom of will: for some things may be done necessarily and also freely. A man that is in close prison, must needs there abide and can not possibly get forth and walk where he will; yet can he move himself freely and walk within the prison: so likewise, though man's will be chained naturally by the bonds of sin, and therefore cannot but sin: and thereupon sinneth necessarily, yet doth it also sin freely. V. Conclus. The second kind of spiritual actions or things, concern the kingdom of God: as repentance, faith, the conversion of a sinner, new obedience, and such like: in which we likewise in part join with the Church of Rome and say, that in the first conversion of a sinner, man's free-will concurs with God's grace, as a fellow or coworker in some sort. For in the conversion of a sinner three things are required: the word, God's spirit, and man's will: for man's will is not passive in all & every respect, but hath an action in the first conversion and change of the soul. When any man is converted, this work of God is not done by compulsion, but he is converted willingly: and at the very time when he is converted, by God's grace he wills his conversion. To this end said Augustine, Serm. 15. de verb. Apost. He which made thee without thee, will not save thee without thee. Again, de great. & l. arbitr. 1. That is certain, that our will is required in this, that we may do any good thing well: but we have it not from our own power but God works to will in us. For look at what time God gives grace, at the same time he a Posse velle, & actu velle recipere. giveth a will to desire and will the same grace: as for example, when God works faith, at the same time he works also upon the will causing it to desire faith and willingly to receive the gift of believing. God makes of the unwilling will a willing will: because no man can receive grace utterly against his will, considering will constrained is no will. But here we must remember, that howsoever in respect of time the working of grace by God's spirit, and the willing of it in man go together: yet in regard of order, grace is first wrought, and man's will must first of all be acted and moved by grace, and then it also acteth, willeth, and moveth itself. And this is the last point of consent between us and the Roman Church touching free-will: neither may we proceed further with them. II. The dissent or difference. The point of difference standeth in the cause of the freedom of man's will in spiritual matters, which concern the kingdom of God. The Papists say, man's will concurreth and worketh with God's grace in the first conversion of a sinner by itself, and by it own natural power; and is only helped by the holy Ghost. We say, that man's will worketh with grace in the first conversion, yet not of itself, but by grace. Or thus; They say will hath a natural cooperation: we deny it, and say it hath cooperation only by grace, being in itself not active but passive; willing well only as it is moved by grace, whereby it must first be acted and moved, before it can act or will. And that we may the better conceive the difference, I will use this comparison: The church of Rome sets forth the estate of a sinner by the condition of a prisoner, and so do we: mark then the difference. It supposeth the said prisoner to lie bound hand and foot with chains and fetters, and withal to be sick and weak, yet not wholly dead but living in part: it supposeth also that being in this case, he stirreth not himself for any help, and yet hath ability and power to stir. Hereupon if the keeper come and take away his bolts and fetters, and hold him by the hand, & help him up, he can and will of himself stand & walk and go out of prison: even so (say they) is a sinner bound hand and foot with the chain of his sins: and yet he is not dead but sick, like to the wounded man in the way between jerico and jerusalem. And therefore doth he not will and affect that which is good: but if the holy Ghost come and do but untie his bands, and reach him his hand of grace, then can he stand of himself and will his own salvation, or any thing else that is good. We in like manner grant, that a prisoner fitly resembleth a natural man, but yet such a prisoner must he be, as is not only sick and weak, but even stark dead: which can not stir though the keeper untie his bolts and chains, not hear though he sound a trumpet in his ear: and if the said keeper would have him to move and stir, he must give him not only his hand to help him, but even soul and life also: and such a one is every man by nature; not only chained & fettered in his sins but stark dead therein: as one that lieth rotting in the grave, not having any ability or power to move or stir: and therefore he cannot so much as desire or do anything that is truly good of himself, but God must first come and put a new soul into him, even the spirit of grace to quicken and revive him: and then being thus revived, the will beginneth to will good things at the very same time, when God by his spirit first infuseth grace. And this is the true difference between us and the Church of Rome in this point of free-will. III. Our reasons. Now for the confirmation of the doctrine we hold, namely, that a man willeth not his own conversion of himself by nature either in whole or in part, but by grace wholly and alone: these reasons may be used. The first is taken from the nature and measure of man's corruption, which may be distinguished into two parts. The first is the want of that original righteousness, which was in man by creation: the second, is a proneness and inclination to that which is evil, and to nothing that is truly good. This appeareth, Gen. 8.21. the frame of man's heart (saith the Lord) is evil from his childhood: that is, the disposition of the understanding, will, affections, with all that the heart of man deviseth, formeth, or imagineth, is wholly evil. And Paul saith, Rom. 8.7. The wisdom of the flesh is enmity against God. Which words are very significant: for the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] translated wisdom, signifieth that the best thoughts the best desires, affections, and endeavour that be in any natural man, even those that come most near to true holiness, are not only contrary to God, but even enmity itself. And hence I gather, that the very heart itself, that is, the will and mind, from whence these desires and thoughts do come, are also enmity unto God. For such as the action is, such is the faculty whence it proceedeth: such as the fruit is, such is the tree: such as the branches are such are the roots. By both these places it is evident, that in man there is not only a want, absence, or deprivation of original righteousness, but a proneness also by nature unto that which is evil: which proneness includes in it an inclination not to some few, but to all and every sin: the very sin against the holy Ghost not excepted. Hence therefore, I reasons thus: If every man by nature doth both want original justice, and be also prone unto all evil, then wanteth he natural free-will to will that which is truly good: But every man by nature wants original justice, and is also prone unto all evil: Ergo: Every man naturally wants free-will, to will that which is good. Reason II. 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God: for they are foolishness unto him, neither can know them, because they are spiritually discerned. In these words Saint Paul sets down these points: I. that a natural man doth not so much as think of the things revealed in the Gospel. II. that a man hearing, and in mind conceiving them; can not give consent unto them, and by natural judgement approve of them: but chose thinketh them to be foolishness. III. that no man can give assent to the things of God, unless he be enlightened by the spirit of God. And hence I reason thus: If a man by nature doth not know and perceive the things of God, and when he shall know them, can not by nature give assent unto them: then hath he no power to will them: But the first is evidently true: Ergo: For first the mind must approve and give assent, before the will can choose or will: and when the mind hath not power to conceive or give assent, there the will hath no power to will. Reason III. Thirdly the holy Ghost avoucheth, Eph. ●. 1. Coloss. 2. 13. that all men by nature are dead in sins and trespasses: not as the Papists say, weak, sick, or half dead. Hence I gather, that man wanteth natural power not to will simply, but freely and frankly to will that which is truly good. A dead man in his grave can not stir the least finger, because he wants the very power of life, sense, & motion: no more can he that is dead in sin, will the least good: nay if he could either will or do any good, he could not be dead in sin. And as a dead man in the grave, cannot rise but by the power of god; no more can he that is dead in sin rise, but by the power of God's grace alone, without any power of his own. Reason IV. Fourthly, in the conversion and salvation of a sinner, the scripture ascribeth all to God, and nothing to man's free-will. joh. 3.3. Except a man be borne again, he cannot see the kingdom of God. Eph. 2. 10. We are his workmanship created in Christ jesus to good works. And c. 4. v. 24. the new man is created to the image of God. Now to be borne again, is a work of no less importance than our first creation: and therefore wholly to be ascribed to God as our creation is. Indeed Paul, Philip. 2. 12, 13 biddeth the Philippians work out their salvation with fear and trembling: not meaning to ascribe unto them a power of doing good by themselves. And therefore in the next verse he addeth, It is God that worketh both the will and the deed: directly excluding all natural freewill in things spiritual: and yet withal he acknowledgeth, that man's will hath a work in doing that which is good, not by nature but by grace. Because when God gives man power to will good things, than he can will them: and when he giveth him a power to do good, than he can do good, and he doth it. For though there be not in man's conversion a natural cooperation of his will with God's spirit, yet is there a supernatural cooperation by grace, enabling man when he is to be converted, to will his conversion: according to which S. Paul saith, 1. Cor. 15.10. I have laboured in the faith: but least any man should imagine, that this was done by any natural power, therefore he addeth, yet not I, that is, not by any thing in me, but God's grace in me, enabling my will to do the good I do. Reason V. The judgement of the ancient Church. a August. de corrept. & great. c. 12. August. The will of the regenerate is kindled only by the holy Ghost: that they may therefore be able because they will thus: and they will thus, because God works in them to will. b Epist. 105. And, We have lost our free-will to love God, by the greatness of our sin. Serm. 2. on the words of the Apostle: Man when he was created, received great strength in his freewill● but by sinning he lost it. c Fulg. lib. Praed. Fulgentius, God giveth grace freely to the unworthy whereby the wicked man being justified is enlightened with the gift of good will, and with a faculty of doing good: that by mercy prruenting him, he may begin to will well, and by mercy coming after, he may do the good he will. Bernard saith, d Bernard. l. de libro arbitrio. It is wholly the grace of God that we are created, healed, saved. Council. Arausic. 2. cap. 6. To believe and to will is given from above by infusion, and inspiration of the holy Ghost. More testimonies and reasons might be alleged to prove this conclusion, but these shall suffice: now let us see what reasons are alleged to the contrary. III. Objections of Papists. Object. I. First they allege that man by nature may do that which is good, and therefore will that which is good: for none can do that which he neither willeth nor thinketh to do, but first we must will and then do. Now (say they) men can do good by nature, as give alms, speak the truth, do justice, and practise other duties of civil virtue: and therefore will that which is good. I answer, that a natural man may do good works for the substance of the outward work: but not in regard of the goodness of the manner: these are two divers things. A man without supernatural grace may give alms, do justice, speak the truth, etc. which be good things considered in themselves; as God hath commanded them; but he cannot do them well. To think good things & to do good things are natural works: but to think good things in a good manner, and to do them well, so as God may accept the action done, are works of grace. And therefore the good thing done by a natural man is a sin, in respect of the doer; because it fails both for his right beginning, which is a pure heart, good conscience, and faith unfeigned; as also for his end which is the glory of God. Object. II. God hath commanded all men to believe and repent: therefore they have natural free-will: by virtue whereof (being helped by the spirit of God) they can believe and repent. Ans. The reason is not good: for by such commandments God showeth not what men are able to do; but what they should do, and what they cannot do. Again, the reason is not well framed, it ought rather to be thus: Because God gives men commandment to repent and believe, therefore they have power to repent and believe, either by nature or by grace, and then we hold with them. For when God in the Gospel commandeth men to repent and to believe, at the same time by his grace he enableth them both to will or desire to believe and repent, as also actually to repent and believe. Object. III. If man have no free-will to sin or not to sin, than no man is to be punished for his sins: because he sinneth by a necessity not to be avoided. Ans. The reason is not good: for though man cannot but sin, yet is the fault in himself, and therefore he is to be punished; as a bankrupt is not therefore freed from his debts, because he is not able to pay them: but the bills against him stand in force, because the debt comes through his own default. The second point: of Original sin. The next point to be handled, is concerning Original sin after baptism; that is, how farforth it remaineth after baptism. A point to be well considered, because hereupon depend many points of popery. I. Our Consent. I. Conclus. They say, natural corruption after baptism is abolished, and so say we: but let us see how far it is abolished. In original sin are three things; I. the punishment, which is the first and second death. II. Guiltiness, which is the binding up of the creature unto punishment. III. the fault or the offending of God, under which I comprehend our Guiltiness in Adam's first offence, as also the corruption of the heart: which is a natural inclination and proneness to any thing that is evil or against the law of God. For the first we say, that after baptism in the regenerate, the punishment of original sin is taken away: There is no condemnation (saith the Apostle) to them that be in jesus Christ. Rom. 8.1. For the second, that is, guiltiness, we further condescend & say: that is also taken away in them that are borne anew: for considering there is no condemnation to them, there is nothing to bind them to punishment. Yet this caveat must be remembered, namely that the guiltiness is removed from the person regenerate, not from the sin in the person: but of this more afterward. Thirdly, the guilt in Adam's first offence is pardoned. And touching the corruption of the heart, I avouch two things: I. That that very power or strength whereby it reigneth in man, is taken away in the regenerate. II. That this corruption is abolished (as also the fault of every actual sin passed) so far forth as it is the fault and sin of the man in whom it is. Indeed it remains till death, and it is sin considered in itself, so long as it remains, but it is not imputed unto the person: and in that respect is as though it were not: it being pardoned. II. The dissent or difference. Thus far we consent with the Church of Rome: now the difference between us stands not in the abolishment, but in the manner, and the measure of the abolishment of this sin. Papists teach, that Original sin is so far forth taken away after baptism, me, that it ceaseth to be a sin properly: and is nothing else but a want, defect, and weakness, making the heart fit and ready to conceive sin: much like tinder, which though it be not fire of itself, yet is it very apt and fit to conceive fire And they of the Church of Rome deny it to be sin properly, that they might uphold some gross opinions of theirs, namely, that a man in this life may fulfil the law of God: and do good works void of sin: that he may stand righteous at the bar of God's judgement by them. But we teach otherwise, that though original sin be taken away in the regenerate, and that in sundry respects: yet doth it remain in them after baptism, not only as a want and weakness but as a sin, and that properly: as may by these reasons be proved. Reason I. Rom. 7. 17. Paul saith directly: It is no more I that do it, but sin that dwelleth in me: that is, original sin. The Papists answer again, that it is so called improperly: because it cometh of sin and also is an occasion of sin to be done. But by the circumstances of the text, it is sin properly: for in the words following, Saint Paul saith, that this sin dwelling in him, made him to do the evil which he hated. And. v. 24. he crieth out, O wretched man that I am, who shall deliver me from this body of death? whence I reason thus: That which once was sin properly, and still remaining in man maketh him to sin, and entangleth him in the punishment of sin, and makes him miserable: that is sin properly. But original sin doth all these. Ergo: Reason II. Infants baptised and regenerate, die the bodily death before they come to the years of discretion: therefore original sin in them is sin properly: or else they should not die, having no cause of death in them: for death is the wages of sin, as the Apostle saith, Rom. 6. 23. and Rom. 5. 12. Death entered into the world by sin. As for actual sin they have none, if they die presently after they are borne before they come to any use either of reason or affection. Reason III. That which lusteth against the spirit, & by lusting tempteth, and in tempting enticeth and draweth the heart to sin, is for nature sin itself: but concupiscence in the regenerate lusteth against the spirit, Gal. 5.17. and tempteth as I have said, jam. 1.14. God tempteth no man, but every man is tempted when he is drawn away by his own concupiscence, and is in●●sed: then when lust conceiveth, it bringeth forth sin. And therefore it is sin properly: such as the fruit is, such is the tree. a Aug. contr. ●ul. l. 5. c. 3. August. Concupiscence against which the spirit lusteth is sin, because in it there is disobedience against the rule of the mind: and it is the punishment of sin because it befalls man for the merits of his disobedience: and it is the cause of sin. Reason V. The judgement of the ancient Church. August. epist. 29. Charity in some is more, in some less, in some none: the highest degree of all which cannot be increased, is in none, as long as man lives upon earth. And as long as it may be increased, that which is less than it should be, is in fault: by which fault it is, that there is no just man upon earth that doth good and sinneth not: by which fault none living shall be justified in the sight of God. For which fault, if we say we have no sin, there is no truth in us: for which also, though we profit never so much, it is necessary for us to say, forgive us our debts, though all our words, deeds, and thoughts be already forgiven in baptism. Indeed Augustine in sundry places seems to deny concupiscence to be sin after baptism: but his meaning is, that concupiscence in the regenerate is not the sin of the person in whom it is. For thus he expounds himself, a ad Valer. I. 1. c. 24. This is not to have sin, not to be guilty of sin. And, b Lib. 2. cont. jul. the law of sin in baptism is remitted and not ended. And, c Tract. 24. in joh. Let not sin reign: he saith not, let not sin be, but let it not reign. For as long as thou livest, of necessity sin will be in thy members: at the least, look it reign not in thee, etc. Objections of Papists. The arguments which the Church of Rome allegeth to the contrary, are these: Object. I. In baptism men receive perfect and absolute pardon of sin: and sin being pardoned is taken quite away: and therefore original sin after baptism ceaseth to be sin. Ans. Sin is abolished two ways: first in regard c quoad imputationem. of imputation to the person: secondly in regard of d quoa● existentiam. existing and being. For this cause, God vouchsafeth to man two blessings in baptism, Remission of sin, and Mortification of the same. Remission or pardon abolisheth sin wholly in respect of any imputation thereof unto man, but not simply in regard of the being thereof. Mortification therefore goeth further, & abolisheth in all the powers of body and soul, the very concupiscence or corruption itself, in respect of the being thereof. And because mortification is not accomplished till death, therefore original corruption remaineth till death, though not imputed. Object. II. Every sin is voluntary: but original sin in no man after baptism is voluntary: and therefore no sin. Ans. The proposition is a politic rule pertaining to the courts of men, and must be understood of such actions as are done of one man to another: and it doth not belong to the court of conscience, which God holdeth and keepeth in men's hearts, in which every want of conformity to the law is made a sin. Secondly I answer, that original sin was voluntary in our first parent Adam: for he sinned, & brought this misery upon us willingly: though in us it be otherwise upon just cause. Actual sin was first in him, and then original corruption: but in us original corruption is first, and then actual sin. Object. III. Where the form of any thing is taken away, there the thing itself ceaseth also: but after baptism in the regenerate, the form of original sin, that is, the guilt is quite removed: and therefore sin ceaseth to be sin. Answ. The guilt, or obligation to punishment, is not the form of original corruption, but (as we say in schools) an accident or necessary companion thereof. The true form of original sinne● is a defect and deprivation of that which the law requireth at our hands in our mind, will, affections, and in all the powers both of soul and body. But they urge this reason further, saying: where the guilt & punishment is taken away, there is no fault remaining: but after baptism the guilt and punishment is removed: and therefore, though original corruption remain, it is not as a fault to make us guilty before God, but only as a weakness. Ans. Gild is removed, and not removed. It is removed from the person regenerate, which stands not guilty for any sin original or actual: but Gild is not removed from the sin itself: or as some answer, there be two kinds of guilt, actual, and potential. The actual guilt is, whereby sin maketh man stand guilty before God: and that is removed in the regenerate. But the potential guilt, which is an aptness in sin, to make a man stand guilty if he sin, that is not removed: and therefore still sin remaineth sin. To this or like effect saith Augustine, We say that the guilt of concupiscence, not whereby it is Guilty (for that is not a person) but that whereby it made man guilty from the beginning, is pardoned, and that the thing it self is evil so as the regenerate desire to be healed of this plague. Object. III. Lastly, for our disgrace they allege that we in our doctrine teach, that original sin after baptism is only clipped or pared, like the hair of a man's head, whose roots still remain in the flesh, growing and increasing after they are cut, as before. Answ. Our doctrine is abused: for in the paring of any thing; as in cutting of the hair or in lopping a tree, the root remains untouched, and thereupon multiplieth as before. But in the mortification of original sin after baptism, we hold no such paring: but teach, that in the very first instant of the conversion of a sinner, sin receiveth his deadly wound in the root, never afterward to be recovered. The third point: Certainty of salvation. I. Our Consent. I. Concl. We hold and believe that a man in this life, may be certain of salvation: and the same thing doth the Church of Rome teach and hold. II. Concl. We hold and believe that a man is to put a certain affiance in God's mercy in Christ for the salvation of his soul: and the same thing by common consent holdeth the foresaid Church: this point maketh not the difference between us. III. Concl. We hold that with assurance of salvation in our hearts is joined doubting; and there is no man so assured of his salvation, but he at sometime doubteth thereof, especially in the time of temptation; and in this the Papists agree with us, and we with them. IV. Concl. They go further and say, that a man may be certain of the salvation of men, or of the Church by Catholic faith: and so say we. V. Concl. Yea they hold that a man by faith may be assured of his own salvation through extraordinary revelation, as Abraham & others were, & so do we. Bellar. l. 3. p. 1. 129. cl. VI They teach that we are to be certain of our salvation by special faith in regard of God that promiseth: though in regard of ourselves and our indisposition we can not; and in the former point they consent with us. II. The dissent or difference. The very main point of difference lies in the manner of assurance. I. Concl. We hold that a man may be certain of his salvation in his own conscience even in this life, and that by an ordinary and special faith. They hold that a man is certain of his salvation only by hope: both of us hold a certainty, we by faith, they by hope. II. Concl. Further, we hold and avouch that our certainty by true faith is unfallible: they say, their cetaintie is only probable. III. Conclus. And further though both of us say, that we have confidence in God's mercy in Christ for our salvation: yet we do it with some difference. For our confidence cometh from certain and ordinary faith: theirs from hope, ministering (as they say) but a conjectural certainty. Thus much of the difference: now let us see the reasons too and fro. III. Objections of Papists. Object. I. Where there is no word there is no faith: for these two are relatives: but there is no word of God, saying, Cornelius believe thou, Peter believe thou, and thou shalt be saved. And therefore there is no such ordinary faith to believe a man's own particular salvation. Ans. The proposition is false, unless it be supplied with a clause on this manner: Where there is no word of promise, nor any thing that doth countervail a particular promise, there is no faith. But (say they) there is no such particular word. It is true, God doth not speak to men particularly, Believe thou, & thou shalt be saved. But yet doth he that which is answerable hereunto, in that he giveth a general promise, with a commandment to apply the same: and hath ordained the holy ministery of the word to apply the same to the persons of the hearers in his own name: and that is as much as if the Lord himself should speak to men particularly. To speak more plainly: in the Scripture the promises of salvation be indefinitely propounded: it saith not any where, if john will believe, he shall be saved, or if Peter will believe he shall be saved; but whosoever believeth shall be saved. Now then comes the minister of the word, who standing in the room of God, and in the stead of Christ himself, takes the indefinite promises of the Gospel, and lays them to the hearts of every particular man: and this in effect is as much as if Christ himself should say, Cornelius believe thou, and thou shalt be saved: Peter believe thou, and thou shalt be saved. It is answered, that this applying of the Gospel is upon condition of men's faith and repentance, and that men are deceived touching their own faith and repentance: and therefore fail in applying the word unto themselves. Ans. Indeed this manner of applying is false in all hypocrites, heretics, and unrepentant persons: for they apply upon carnal presumption, and not by faith. Nevertheless it is true in all the Elect having the spirit of grace, and prayer: for when God in the ministery of the word being his own ordinance, saith, Seek ye my face: the heart of God's children truly answereth, O Lord, I will seek thy face, Psal. 17.8. And when God shall say, Thou art my people, they shall say again, The Lord is my God, Zach. 13.6. And it is a truth of God, that he which believeth knoweth that he believeth: and he that truly repenteth knoweth that be repenteth: unless it be in the beginning of our conversion, & in the time of distress and temptation. Otherwise what thankfulness can there be for grace received. Object. II. It is no article of the Creed, that a man must believe his own salvation: and therefore no man is bound thereto. Ans. By this argument it ap●●●res plainly, that the very pillars of the Church of Rome do not understand the Creed: for in that which is commonly called the Apostles Creed, every article implieth in it this particular faith. And in the first article, I believe in God, are three things contained: the first, to believe that there is a God, the second to believe the same God to be my God, the third to put my confidence in him for my salvation: and so much contain the other articles, which are concerning God. When Thomas said, joh. 20.28. My God, Christ answered, Thou hast believed Thomas. Where we see that to believe in God, is to believe God to be our God. And Psal. 78. 22. to believe in God and to put trust in him are all one, They believed not in God, and trusted not in his help. And the articles concerning Remission of sins and Life everlasting, do include, and we in them acknowledge our special faith concerning our own salvation. For to believe this or that is to believe there is such a thing and that the same thing belongs to me: as when David said, I should have fainted except I had believed to see the goodness of the Lord in the land of the living. Psal. 27.13. It is answered, that in those articles we only profess ourselves to believe remission of sins, and life everlasting, to be vouchsafed to the people & Church of God. Ans. This indeed is the exposition of many, but it stands not with common reason. For if that be all the faith that is there confessed, the devil hath as good a faith as we. He knoweth and believeth that there is a God: & that this God imparteth remission of sins and life everlasting to his church. And to the end that we being Gods children, may in faith go beyond all the devils in hell, we must further believe, that remission of sins and life everlasting belongs unto us: and unless we do particularly apply the said articles unto ourselves, we shall little or nothing differ from the devil, in making confession of faith. Object. III. We are taught to pray for the pardon of our sins day by day, Matth. 6.12. and all this were needless, if we could be assured of pardon in this life. Answ. The fourth petition must be understood not so much of our old debts or sins, as of our present and new sins: for as we go on from day to day, so we add sin to sin: and for the pardon of them must we humble ourselves and pray. I answer again, that we pray for the pardon of our sins; not because we have no assurance thereof, but because our assurance is weak and small: we grow on from grace to grace in Christ, as children do to man's estate by little and little. The heart of every believer is like a vessel with a narrow neck, which being cast into the sea is not filled at the first: but by reason of the strait passage, receiveth water drop by drop. God giveth unto us in Christ even a sea of mercy, but the same on our parts is apprehended and received only by little and little, as faith groweth from age to age: and this is the cause why men having assurance pray for more. Our reasons to the contrary. Reason I. The first reason may be taken from the nature of faith, on this manner. True faith is both an unfallible assurance and a particular assurance of the remission of sins and of life everlasting. And therefore by this faith, a man may be certainly and particularly assured of the remission of sins and life everlasting. That this reason may be of source, two things must be proved: first that true faith is a certain assurance of God's mercy to that party in whom it is. Secondly that faith is a particular assurance thereof. For the first, that faith is a certain assurance, Christ saith to Peter, Mat. 14.31. O thou of little faith, wherefore didst thou doubt. Where he maketh an opposition between faith and doubting: whereby giving us directly to understand, that, to be certain, and to give assurance, is of the nature of faith. Rom. 4.20.22. Paul saith of Abraham, that he did not doubt of the promise of God through unbelief: but was strengthened in faith, and gave glory to God, being fully assured, that he which had promised was able to do it: where I observe first, that doubting is made a fruit of unbelief: and therefore unfallible certainty and assurance, being contrary to doubting must needs proceed from true faith: considering that contrary effects come of contrary causes: and contrary causes produce contrary effects. Secondly, I note that the strength of Abraham's faith, did stand in fullness of assurance: for the text saith, he was strengthened in the faith, being fully assured: and again, Heb. 11.1. true saving faith is said to be the ground and subsistence of things hoped for: & the evidence or demonstration of things that are not seen: but faith can be no ground or evidence of things, unless it be for nature certainty itself; and thus the first point is manifest. The second, that saving faith is a particular assurance, is proved by this, that the property of faith is to apprehend and apply the promise, and the thing promised, Christ with his benefits. joh. 1.12. As many, saith S. john, as received him, to them he gave power to be the sons of god, namely to them that believe in his name. In these words to believe in Christ, and to receive Christ, are put for one and the same thing. Now to receive Christ, is to apprehend and apply him with all his benefits unto ourselves, as he is offered in the promises of the gospel. For in the sixth chapter following, first of all he sets forth himself not only as a Redeemer generally, but also as the bread of life and the water of life: secondly, he sets forth his best hearers as eaters of his body and drinkers of his blood; and thirdly he intends to prove this conclusion, that to eat his body and to drink his blood, and to believe in him, are all one. Now than if Christ be as food, and if to eat and drink the body and blood of Christ be to believe in him, then must there be a proportion between eating and believing. Look then as there can be no eating without taking or receiving of meat, so no believing in Christ without a spiritual receiving & apprehending of him. And as the body hath his hand, mouth, and stomach whereby it taketh, receiveth, and digesteth meat for the nourishment of every part: so likewise in the soul there is a faith, which is both hand, mouth, and stomach to apprehend, receive, & apply Christ & all his merits for the nourishment of the soul. And Paul saith yet more plainly, Gal. 3.14. that through faith we receive the promise of the spirit. Now as the property of apprehending & applying of Christ belongeth to faith, so it agreeth not to hope, love, confidence, or any other gift or grace of God. But first by faith we must apprehend Christ, & apply him to ourselves before we can have any hope or confidence in him. And this applying seems not to be done by any affection of the will, but by a supernatural act of the mind, which is to acknowledge, set down, and believe that remission of sins, and life everlasting by the merit of Christ, belong to us particularly. To this which I have said agreeth Augustine. Tract. 25. on joh. Why preparest thou teeth and belly: believe and thou hast eaten: and Tract. 50. How shall I reach my hand into heaven, that I may hold him sitting there? Send up thy faith, and thou layest hold on him. And Bernard saith, homil. in Cant. 76. Where he is thou canst not come now—: yet go to follow him and seek him—; believe and thou hast found him: for to believe is to find. Chrysost. on Mark. Homil. 10. Let us believe and we see jesus present before us. Ambr. on Luk. lib. 6. c. 8. By faith Christ is touched, by faith Christ is seen. Tertul. de resur. car. He must be chewed by understanding, and be digested by faith. Reason II. Whatsoever the holy Ghost testifieth unto us, that we may, yea that we must certainly by faith believe: but the holy Ghost doth particularly testify unto us our adoption, the remission of our sins, and the salvation of our souls: and therefore we may and must particularly and certainly by faith believe the same. The first part of this reason is true, and cannot be denied of any. The second part is proved thus: Saint Paul saith, Rom. 8.15. We have not received the spirit of bondage to fear: but the spirit of adoption, whereby we cry Abba, father: adding further, that the same spirit beareth witness with our spirits, that we are the children of God. Where the Apostle maketh two witnesses of our adoption: the spirit of God, and our spirits, that is, the conscience sanctified by the holy Ghost. The Papists to elude this reason, allege that the spirit of God doth indeed witness of our adoption, by some comfortable feelings of God's love and favour, being such as are weak and oftentimes deceitful. But by their leaves, the testimony of the spirit is more than a bare sense or feeling of God's grace: for it is called the pledge and earnest of God's spirit in our hearts, 2. Cor. 1.22. and therefore it is fit to take away all occasion of doubting of our salvation: as in a bargain the earnest is given between the parties to put all out of question. Bernard saith, that the testimony of the spirit is a most sure testimony. epist. 107. Reason III. That which we must pray for by God's commandment, that we must believe: but every man is to pray for the pardon of his own sins, and for life everlasting: of this there is no question: therefore he is bound to believe the same. The proposition is most of all doubtful: but it is proved thus. In every petition there must be two things: a desire of the things we ask, and a particular faith whereby we believe, that the thing we ask shall be given unto us. So Christ saith, Whatsoever ye desire when you pray, believe that you shall have it, and it shall be given unto you. Mar. 11.24. And S. john further noteth out of this particular faith, calling it our assurance that God will give unto us, whatsoever we ask according to his will. 1. joh. 5. 14. And hence it is, that in every petition there must be two grounds: a commandment to warrant us in making a petition, and a promise to assure us of the accomplishment thereof. And upon both these follows necessarily an application of the things which we ask to ourselves. Reason IV. Whatsoever God commandeth in the Gospel, that a man must and can perform: but God in the Gospel commandeth us to believe the pardon of our own sins, and life everlasting: and therefore we must believe thus much, and may be assured thereof. This proposition is plain by the distinction of the commandments of the law, and of the Gospel. The commandments of the law show us what we must do, but minister no power to perform the thing to be done: but the doctrine and commandments of the gospel do otherwise: and therefore they are called spirit and life: joh. 6.63. God with the commandment giving grace that the thing prescribed may be done. Now this is a commandment of the Gospel, to believe remission of sins: for it was the substance of Christ's ministery, repent & believe the Gospel. And that is not generally to believe that Christ is a Saviour, and that the promises made in him are true (for so the devils believe with trembling:) but it is particularly to believe that Christ is my Saviour, and that the promises of salvation in Christ belong in special to me, as Saint john saith: This is his commandment, that we believe in the name of jesus Christ: now to believe in Christ is to put confidence in him: which none can do, unless he be first assured of his love and favour. And therefore in as much, as we are enjoined to put our confidence in Christ, we are also joined to believe our reconciliation with him, which standeth in the remission of our sins, and our acceptation to life everlasting. Reason V. Whereas the Papists teach, that a man may be assured of his salvation by hope: even hence it follows, that he may be unfallibly assured thereof. For the property of true and lively hope is never to make a man ashamed, Rom. 5.5. And true hope followeth faith & presupposeth certainty of faith● neither can any man truly hope for his salvation unless by faith he be certainly assured thereof in some measure. The Popish doctors make exception to these reasons on this manner. First they say, it cannot be proved that a man is as certain of his salvation by faith, as he is of the articles of the creed. I answer. First they prove thus much, that we ought to be as certain of the one as of the other. For look, what commandment we have to believe the articles of our faith: the like we have enjoining us to believe the pardon of our own sins, as I have proved. Secondly, these arguments prove it to be the nature or essential property of faith, as certainly to assure man of his salvation, as it doth assure him of the articles which he believeth. And howsoever commonly men do not believe their salvation as unfallible, as they do their articles of faith: yet some special men do: having God's word applied by the spirit as a sure ground of their faith, whereby they believe their own salvation, as they have it for a ground of the articles of their faith. Thus certainly was Abraham assured of his own salvation: as also the Prophets and Apostles, and the martyrs of God in all ages: whereupon without doubting they have been content to lay down their lives for the name of Christ: in whom they were assured to receive eternal happiness. And there is no question, but there be many now, that by long and often experience of God's mercy, and by the inward certificate of the holy Ghost, have attained to full assurance of their salvation. II. Exception. howsoever a man may be assured of his present estate, yet no man is certain of his perseverance unto the end. Ans. It is otherwise: for in the sixth petition, Led us-not into temptation, we pray that God would not suffer us to be wholly overcome of the devil in any temptation: and to this petition we have a promise answerable, 1. Cor. 10. That God with temptation will give an issue: and therefore howsoever the devil may buffet, molest, and wound the servants of God, yet shall he never be able to overcome them. Again, he that is once a member of Christ, can never be wholly cut off. And if any by sin were wholly severed from Christ for a time, in his recovery he is to be baptized the second time: for baptism is the sacrament of initiation or engrafting into Christ. By this reason we should as often be baptised as we fall into any sin, which is absurd. Again S. john saith, 1. joh. 2.19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Where he taketh it for granted, that such as be once in Christ shall never wholly be severed or fall from him. Though our communion with Christ may be lessened, yet the union and the bond of conjunction is never dissolved. III. Exception. They say, we are indeed to believe our salvation on God's part: but we must needs doubt in regard of ourselves; because the promises of remission of sins are given upon condition of man's faith and repentance. Now we cannot (say they) be assured that we have true faith and repentance, because we may lie in secret sins; and so want that indeed, which we suppose ourselves to have. Ans. I say again, he that doth truly repent and believe, doth by God's grace know that he doth repent and believe: for else Paul would never have said, Prove yourselves whither you be in the faith or not: and the same Apostle saith, 2. Cor. 12. We have not received the spirit of the world, but the spirit which is of God, that we might know the things which are given of God: which things are not only life everlasting, but justification, sanctification, and such like. And as for secret sins, they cannot make our repentance void: for he that truly repenteth of his known sins, repenteth also of such as be unknown, and receiveth the pardon of them all. God requireth not an express or special repentance of unknown sins: but accepts it as sufficient, if we repent of them generally: as David saith, Psal. 19 Who knows the errors of this life: forgive me my secret sins. And whereas they add that faith and repentance must be sufficient. I answer, that the sufficiency of our faith and repentance, stands in the truth and not in the measure or perfection thereof; and the truth of both where they are, is certainly discerned. Reason VI The judgement of the ancient Church. a de verbis Dei. ser. 28. August. Of an evil servant thou art made a good child: therefore presume not of thine own doing, but of the grace of Christ: it is not arrogancy but faith: to acknowledge what thou hast received, is not pride but devotion. And, b Tract. 5. in epist. joh. Let no man ask an other man, but return to his own heart: if he find charity there, he hath security for his passage from life to death. Hilar. on Matth. 5. The kingdom of heaven which our Lord professed to be in himself, his will is that it must be hoped for without any doubtfulness of uncertain will. Otherwise there is no justification by faith, if faith is self be made doubtful. Bernard in his epist. 107. Who is the just man but he that being loved of God, loves him again: which comes not to pass but by the spirit revealing by Faith the eternal purpose of God of his salvation to come. Which revelation is nothing else but the infusion of spiritual grace: by which, when the deeds of the flesh are mortified the man is prepared to the kingdom of heaven—. Together receiving in one spirit that whereby he may presume that he is loved and also love again—. To conclude, the Papists have no great cause to dissent from us in this point. For they teach and profess, that they do by a special faith believe their own salvation certainly and unfallibly in respect of God, that promiseth. Now the thing which hindereth them is their own in disposition and unworthiness (as they say) which keeps them from being certain otherwise then in a likely hope. But this hindrance is easily removed, if men will judge indifferently. For first of all, in regard of ourselves and our disposition we can not be certain at all, but must despair of salvation even to the very death. We cannot be sufficiently disposed so long as we live in this world, but must always say with jacob, I am less than all thy mercies, Gen. 32. and with David, Enter not into judgement with thy servant, O Lord, for none living shall be justified in thy sight: and with the Centurion, Lord, I am not worthy that thou shouldest come under my roof, Matth. 8. Secondly God in making promise of salvation respects not men's worthiness. For he chose us to life everlasting when we were not: he redeemed us from death being enemies: and entitles us to the promise of salvation, if we acknowledge ourselves to be ●inners, Matth. 9 if we labour and travail under the burden of them, Matth. II. if we hunger and thirst after grace, joh. 7.37. And these things we may certainly and sensibly perceive in ourselves: and when we find them in us, though our unworthiness be exceeding great, it should not hinder our assurance. For God makes manifest his power in our weakness, 2. Cor. 12. and he will not break the bruised reed, nor quench the smoking flax, Isa. 42. Thirdly if a man love God for his mercy's sake, and have a true hope of salvation by Christ, he is in Christ and hath fellowship with him: and he that is in Christ, hath all his unworthiness and wants laid on Christ, and they are covered and pardoned in his death: and in respect of ourselves thus considered as we are in Christ, we have no cause to waver, but to be certain of our salvation, and that in regard of ourselves. The fourth point: touching the justification of a sinner. That we may see how far we are to agree with them and where to differ, first I will set down the doctrine on both parts, and secondly the main differences wherein we are to stand against them, even to death. Our doctrine touching the justification of a sinner, I propound in 4 rules. Rule I. That, justification is an action of God, whereby he absolveth a sinner, & accepteth him to life everlasting for the righteousness & merit of Christ. Rule II. That, justification stands in two things: first in the remission of sins by the merit of Christ his death: secondly in the imputation of Christ his righteousness; which is an other action of God whereby he accounteth & esteemeth that righteousness which is in Christ, as the righteousness of that sinner which believeth in him. By Christ his righteousness we are to understand two things: first his sufferings specially in his death and passion, secondly his obedience in fulfilling the law: both which go together: for Christ in suffering obeyed, and obeying suffered. And the very shedding of his blood to which our salvation is ascribed, must not only be considered as it is passive, that is a suffering, but also as it is active, that is, an obedience, in which he showed his exceeding love both to his father and us, and thus fulfilled the law for us. This point if some had well thought on, they would not have placed all justification in remission of sins as they do. Rule III. That, justification is from God's mere mercy and grace, procured only by the merit of Christ. Rule IV. That, man is justified by faith alone; because faith is that alone instrument created in the heart by the holy Ghost, whereby a sinner layeth hold of Christ his righteousness, and applieth the same unto himself. There is neither hope, nor love, nor any other grace of God within man, that can do this but faith alone. The doctrine of the Roman Church touching the justification of a sinner is on this manner. I. They hold that before justification there goes a preparation thereunto: which is an action wrought partly by the holy Ghost, and partly by the power of natural free-will, whereby a man disposeth himself to his own future justification. In the preparation they consider the ground of justification, and things proceeding from it. The ground is faith, which they define to be a general knowledge, whereby we understand and believe that the doctrine of the word of God is true. Things proceeding from this faith are these; a sight of our sins, a fear of hell, hope of salvation, love of God, repentance, & such like: all which, when men have attained, they are then fully disposed (as they say) to their justification. This preparation being made, then comes justification itself ● which is an action of God, whereby he maketh a man righteous. It hath two parts: the first, and the second. The first is, when a sinner of an evil man is made a good man. And to effect this, two things are required: first the pardon of sin, which is one part of the first justification: secondly the infusion of inward righteousness, whereby the heart is purged and sanctified: and this habit of righteousness stand specially in hope and charity. After the first justification, followeth the second; which is, when a man of a good or just man is made better and more just: and this, say they, may proceed from works of grace; because he which is righteous by the first justification, can bring forth good works: by the merit whereof, he is able to make himself more just and righteous: and yet they grant that the first justification cometh only of God's mercy by the merit of Christ. I. Our consent and difference. Now let us come to the points of difference between us and them touching justification. The first main difference is in the matter thereof, which shall be seen by the answer both of Protestant and Papist to this one question. What is the very thing, that causeth a man to stand righteous before God, and to be accepted to life everlasting: we answer, Nothing but the righteousness of Christ, which consisteth partly in his sufferings, and partly in his active obedience in fulfilling the rigour of the law. And here let us consider, how near the Papists come to this answer, and wherein they descent. Consent I. They grant, that in justification sin is pardoned by the merits of Christ, and that none can be justified without remission of sins: and that is well. II. They grant, that the righteousness whereby a man is made righteous before God, cometh from Christ, and from Christ alone. III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to every sinner that doth believe, for a Bellarm. de iustif. lib. 2. cap. 7. his satisfaction before God: and hitherto we agree. The very point of difference is this; we hold that the satisfaction made by Christ in his death, and obedience to the law, is imputed to us and becomes our righteousness. They say, it is our satisfaction and not our righteousness whereby we stand righteous before God: because it is inherent in the person of Christ as in a subject. Now the answer of the Papist to the former question is on this manner: The thing (saith he) that maketh us righteous before God, and causeth us to be accepted to life everlasting, is remission of sins, and the habit of inward righteousness, or charity with the fruits thereof. We condescend and grant that the habit of righteousness, which we call sanctification, is an excellent gift of God, and hath his reward of God; and is the matter of our justification before man: because it serveth to declare us to be reconciled to God, and to be justified; yet we deny it to be the thing, which maketh us of sinners to become righteous or just before God. And this is the first point of our disagreement in the matter of justification: which must be marked; because if there were no more points of difference between us, this one alone were sufficient to keep us from uniting of our religions: for hereby the Church of Rome doth raze the very foundation. Now let us see by what reasons we justify our doctrine: and secondly answer the contrary objections. Our reasons. Reason I. That very thing which must ●e our righteousness before God, must satisfy the justice of the law, which saith, do these things and thou shalt live. Now there is nothing can satisfy the justice of the law but the righteousness obedience of Christ for us. If any allege civil justice, it is nothing: for Christ saith, Except your righteousness exceed the righteousness of the Scribes and pharisees, you can not enter into the kingdom of heaven. What? shall we say that works do make us just? that cannot be: for all men's works are defective in respect of the justice of the law. Shall we say our sanctification, whereby we are renewed to the image of God in righteousness and true holiness? that also is imperfect and can not satisfy God's justice required in the law: as Isai hath said of himself and the people, All our righteousness is as a menstruous cloth. To have a clear conscience before God is a principal part of inward righteousness: and of it Paul in his own person saith thus, I am privy to nothing by myself, yet am I not justified thereby, 2. Cor. 4.4. Therefore nothing can procure unto us an absolution and acceptance to life everlasting, but Christ's imputed righteousness. And this will appear, if we do consider, how we must come one day before God's judgement seat, there to be judged in the rigour of justice: for when we must bring some thing that may countervail the justice of God; not having only acceptation in mercy, but also approbation in justice: God being not only merciful, but also a just judge. II. Reason 2. Cor. 5.21. He which knew no sin, was made sin for us, that we might be made the righteousness of God which is in him. Whence I reason thus: As Christ was made sin for us, so are we made the righteousness of God in him: but Christ was made sin, or, a sinner by imputation of our sins, he being in himself most holy: therefore a sinner is made righteous before God, in that Christ's righteousness is imputed and applied unto him. Now if any shall say, that man is justified by righteousness infused: then by like reason, I say Christ was made sin for us by infusion of sin, which to say is blasphemy. And the exposition of this place by Saint Hierome is not to be despised. Christ (saith he) being offered for our sins, took the name of sin that we might be made the righteousness of God in him, Not ours nor in us. If this righteousness of God be neither ours nor in us, than it can be no inherent righteousness, but must needs be righteousness imputed. And Chrysostome on this place saith, It is called God's righteousness, because it is not of works, and because it must be without all stain or want: and this cannot be inherent righteousness. Anselm saith, He is made sin as we are made justice: not ours but Gods: not in us but in him: as he is made sin not his own but ours: not in himself, but in us. Reason III. Rom. 5.19. As by one man's disobedience many were made sinners: so by the obedience of one, shall many be made righteous: mark here is a comparison between the first and second Adam. And hence I reason thus. As by the disobedience of the first Adam men were made sinners: so by the obedience of the second Adam, are we made righteous. Now we are not only made sinners by propagation of natural corruption, but by imputation. For Adam's first sin was the eating of the forbidden fruit: which very act is no personal offence, but is imputed to all his posterity, in whom we have all sinned. The a Iren. lib. 5. cap. 17. Chrysost. homil. ad Neoph. Fathers call this very sin Adam's handwriting, making us debtor unto God. And therefore in like manner the obedience of Christ is made the righteousness of every believer, not by infusion but by imputation. IV. Reason. A satisfaction made for the want of that justice or obedience which the law requires at our hands, is accepted of God as the justice itself. But Christ's obedience is a satisfaction made for the want of that justice or obedience which the law requires, as the Papists themselves avouch. Therefore this satisfaction is our justice. And me thinks, the Papists upon this consideration have little cause to dissent from us. For if they make Christ's obedience their satisfaction, why should they not fully close hands with us, and make it their justice also. V. Reason. The consent of the ancient Church. Bernard saith, epist. 190. The justice of an other is a assigned unto man, who wanted his own: man was indebted and man made payment. The satisfaction of one is imputed to all. And, why may not justice be from an other, as well as guiltiness is from an other. And in Cant. serm. 25. It sufficeth me, for all righteousness to have him alone merciful to me, against whom I have sinned. And, Not to sin is God's justice, man's justice is the mercifulness of God. And serm. 61. Shall I sing mine own righteousness, Lord I will remember thy righteousness alone: for it is mine also: in that even thou art made unto me righteousness of God. What, shall I fear lest that one be not sufficient for us both? it is not a short cloak that cannot cover two: it will cover both thee and me largely being both a large and eternal justice. August. on Psal. 22. He prayeth for our faults, and hath made our faults his faults, that he might make his justice our justice. Objections of Papists. Objections of the Papists proving inherent righteousness to be in the matter of our justice before God, are these. I. Object. It is absurd, that one man should be made righteous by the righteousness of an other: for it is as much as if one man were made wise by the wisdom of an other. Ans. It is true, that no man can be made righteous by the personal righteousness of an other, because it pertains only to one man. And because the wisdom that is in one man, is his altogether wholly, it can not be the wisdom of an other: no more than the health and life of one body, can be the health of an other. But it is otherwise with the righteousness of Christ: it is his indeed, because it is inherent in him as in a subject: it is not his alone, but his and ours together by the tenor of the Covenant of grace. Christ as he is a Mediator is given to every believer as really and truly, as land is given from man to man: and with him are given all things that concern salvation; they being made ours by God's free gift: among which, is Christ his righteousness. By it therefore, as being a thing of our own, we may be justified before God, and accepted to life everlasting. II. Object. If a sinner be justified by Christ his righteousness, than every believer shall be as righteous as Christ: and that can not be. Ans. The proposition is false: for Christ his righteousness is not applied to us according as it is in Christ; neither according to the same measure, nor the same manner. For his obedience in fulfilling the law, is above Adam's righteousness, yea above the righteousness of all Angels. For they were all but creatures, & their obedience the obedience of creatures: but Christ his obedience is the obedience or righteousness of god: so termed Rom. 1.17, 18. 2. Cor. 5.21. not only because god accepted of it, but because it was in that person which is very God. When Christ obeyed, God obeyed: and when he suffered, God suffered: not because the godhead suffered or performed any obedience, but because the person which according to one nature is God, performed obedience and suffered. And by this means his righteousness is of infinite value, price, merit, and efficacy. Hence also it cometh to pass, that this obedience of Christ serveth not only for the justifying of some one person (as a namely for himself. adam's did) but of all and every one of the Elect: yea it is sufficient to justify many thousand worlds. Now to come to the point, this righteousness that is in Christ, in this largeness and measure; is pertaining to us in a more narrow skantling: because it is only received by faith b As any one star partakes in the whole light of the ●un with the rest of the stars, so far forth as the said: light makes it to shine. so farforth, as it serveth to justify any particular believer. But they urge the reason further, saying: If Christ his righteousness be the righteousness of every believer, than every man should be a Saviour; which is absurb. Answ. I answer as before, and yet more plainly thus: Christ his righteousness is imputed to the person of this or that man, not as it is the price of redemption for all mankind, but as it is the price of redemption for one particular man: as for example, Christ his righteousness is imputed to Peter, not as it is the price of redemption for all, but as it is the price of redemption for Peter. And therefore Christ his righteousness, is not applied to any one sinner in that largeness and measure, in which it is in the person of Christ: but only so farforth as it serveth to satisfy the law for the said sinner, and to make his person accepted of God as righteous, and no further. III. Object. If we be made righteous by Christ his righteousness truly, than Christ is a sinner truly by our sins: but Christ is not indeed a sinner by our sins. Ans. We may with reverence to his majesty in good manner say, that Christ was a sinner, and that truly: not by any infusion of sin into his most holy person, but because our sins were laid on him: thus saith the holy Ghost, he which knew no sin was made sin for us, and he was counted with sinners, Isa. 53. 12. yet so, as even then in himself he was without blot, yea more holy than all men and angels. On this manner said Chrysostome, 2. Cor. 3. God permitted Christ to be condemned as a sinner. Again, He made the just one to be a sinner, that he might make sinners just. IV. Object. If a man be made righteous by imputation, than God judgeth sinners to be righteous: but God judgeth no sinner to be righteous, for it is abomination to the Lord. Ans. When God justifieth a sinner by Christ his righteousness, at the same time, he ceaseth in regard of guiltiness to be a sinner: and to whom God imputeth righteousness, them he sanctifieth at the very same instant by his holy Spirit: giving also unto original corruption his deadly wound. V. Object. That which Adam never lost, was never given by Christ: but he never lost imputed righteousness: therefore it was never given unto him. Ans. The proposition is not true: for saving faith, that was never lost by Adam, is given to us in Christ: and Adam never had this privilege, that after the first grace should follow the a we have & posse & velle, he had no more but posse si vellet, and he wanted velle quod posset. August. de corrept. & gra. cap. 11. second: and therefore being left to himself, he fell from God: and yet this mercy is vouchsafed to all believers, that after their first conversion God will still confirm them with new grace: and by this means, they persevere unto the end. And whereas they say, that Adam had not imputed righteousness: I answer, that he had the same for substance, though not for the manner of applying by imputation. VI Object. justification is eternal: but the imputation of Christ his righteousness is not eternal, for it ceaseth in the end of this life: therefore it is not that which justifieth a sinner. Ans. The imputation of Christ's righteousness is everlasting: for he that is esteemed righteous in this life by Christ his righteousness, is accepted as righteous for ever; and the remission of sins granted in this life, is for ever continued. And though sanctification be perfect in the world to come, yet shall it not justify: for we must conceive it no otherwise after this life, but as a fruit springing from the imputed righteousness of Christ, without which it could not be. And a good child will not cast away the first garment, because his father gives him a second. And what if inward righteousness be perfect in the end of this life, shall we therefore make it the matter of our justification? God forbid. For the righteousness whereby sinners are justified, must be had in the time of this life, before the pangs of death. II. Difference about the manner of justification. All, both Papists and Protestants agree, that a sinner is justified by faith. This agreement is only in word, and the difference between us is great indeed. And it may be reduced to these three heads. First, the Papist saying that a man is justified by faith: understandeth a general or a Catholic faith, whereby a man believeth the articles of religion to be true. But we hold that the faith which justifieth, is a particular faith whereby we apply to ourselves the promises of righteousness and life everlasting by Christ. And that our opinion is the truth, I have proved before: but I will add a reason or twain. I. Reason. The faith whereby we live, is that faith whereby we are justified: but the faith whereby we live spiritually, is a particular faith whereby we apply Christ unto ourselves, as Paul saith, Gal. 2.20. I live, that is, spiritually, by the faith of the son of God, which faith he showeth to be a particular faith in Christ, in the very words following, who hath loved me and given himself for me particularly: and in this manner of believing Paul was and is an example to all that are to be saved. 1. Tim. 1.16. and Phil. 3.15. II. Reason. That which we are to ask of God in prayer, we must believe it shall be given us, as we ask it: but in prayer we are to ask the pardon of our own sins, and the merit of Christ's righteousness for ourselves: therefore we must believe the same particularly. The proposition is a rule of God's word, requiring that in every petition we bring a particular faith, whereby we believe, that the thing lawfully asked, shall be given accordingly. Matth. 11.24. The minor is also evident, neither can it be denied: for we are taught by Christ himself to pray on this manner, Forgive us our debts: and to it we say, Amen, that is, that our petitions shall without doubt be granted unto us. Aug. serm. de Temp. 182. And here note, that the Church of Rome in the doctrine of justification by faith cuts off the principal part and property thereof. For in justifying faith two things are required: first Knowledge revealed in the word touching the means of salvation: secondly an Applying of things known unto ourselves, which some call affiance. Now the first they acknowledge, but the second, which is the very substance and principal part thereof, they deny. III. Reason. The judgement of the ancient Church. a de verb. dei serm. 7. August. I demand now, dost thou believe in Christ, O sinner? Thou sayest, I believe. What believest thou? that all thy sins may freely be pardoned in him. Thou hast that which thou believest. b S●rm. 1. d● Annunc. Bernard. The Apostle thinketh that a man is justified freely by faith. If thou believest that thy sins cannot be remitted but by him alone against whom they were committed: but go further and believe this too, that by him thy sins are forgiven thee. This is the testimony which the holy Ghost giveth in the heart: saying, thy sins are forgiven thee. Cyprian. c Serm. de Natal. God promiseth thee immortality, when thou goest out of this world, and dost thou doubt? This is indeed not to know God, and this is for a member of the Church in the house of faith not to have faith. If we believe in Christ, let us believe his words and promises, and we shall never die, and shall come to Christ with joyful security with him to reign for ever. The II. difference touching faith in the act of justification, is this. The Papist saith, we are justified by faith, because it disposeth a sinner to his justification after this manner: By faith (saith he) the mind of man is enlightened in the knowledge of the law and gospel: knowledge stirs up a fear of hell with a consideration of the promise of happiness, as also the love & fear of God, & hope of life eternal. Now when the heart is thus prepared, God infuseth the habit of charity & other virtues, whereby a sinner is justified before god. We say otherwise, that faith justifieth because it is a supernatural Instrument created by God in the heart of man at his conversion, whereby he apprehendeth and receiveth Christ's righteousness for his justification. In this their doctrine is a twofold error: I. that they make faith which justifieth, to go before justification itself, both ●or order of nature, as also for time: whereas by the word of God, at the very instant, when any man believeth first, he is then justified and sanctified. For he that believeth, eateth and drinketh the body and blood of Christ, and is already passed from death to life. joh. 6.54. The second is, that faith being nothing else with them but an illumination of the mind, stirreth up the will: which being moved & helped, causeth in the heart many spiritual motions: and thereby disposeth man to his future justification. But this indeed is as much as if we should say, that dead men only helped, can prepare themselves to their future resurrection. For we are all by nature dead in sin, and therefore must not only be enlightened in mind, but also renewed in will, before we can so much as will or desire that which is good. Now we (as I have said) teach otherwise: that faith justifieth as it is an instrument to apprehend and apply Christ with his obedience; which is the matter of our justification. This is the truth, I prove it thus. In the covenant of grace two things must be considered: the substance thereof, and the condition. The substance of the covenant is, that righteousness and life everlasting, is given to God's Church and people by Christ. The condition is, that we for our parts, are by faith to receive the foresaid benefits: and this condition is by grace as well as the substance. Now then, that we may attain to salvation by Christ, he must be given unto us really, as he is propounded in the tenor of the foresaid covenant. And for the giving of Christ, God hath appointed special ordinances, as the preaching of the word, and the administration o●●●e Sacraments. The word preached is the power of God to salvation to every one that believes: and the end of the sacraments is to communicate Christ with all his benefits to them that come to be partakers thereof: as is most plainly to be seen in the supper of the Lord, in which the giving of bread and wine to the several communicants, is a pledge and sign of God's particular giving of Christ's body and blood with all his merits, unto them. And this giving on God's part cannot be effectual without receiving on our parts: and therefore faith must needs be an instrument or hand to receive that which God giveth, that we may find comfort by this giving. The III. difference concerning faith is this: the Papist saith, that a man is justified by faith: yet not by faith alone, but also by other virtues, as hope, love, the fear of God, etc. The reasons which are brought to maintain their opinion are of no moment. I. Reason. Luke 7.47. Many sins are forgiven her, a Particula non causalissed illativa vel rationalis. because she loved much. Whence they gather that the woman here spoken of, was justified and had the pardon of sins by love. Ans. In this text, love is not made an impulsive cause to move God to pardon her sins, but only a sign to show and manifest that God had already pardoned them. Like to this is the place of john who saith, 1. joh. 3. 14. We are translated from death to life, because we love the brethren: where love is no cause of the change, but a sign & consequent thereof. II. Reason. Gal. 5.6. Neither circumcision, nor uncircumeision availeth any thing, but faith that worketh by love. Hence they gather that faith doth justify together with love. Ans. The property of true faith is, to apprehend and receive something unto itself: and love, that goes always with faith, as a fruit and an unseparable companion thereof, is of another nature. For it doth not receive in, but as it were give out itself in all the duties of the first and second table towards God and man: and this thing faith by itself cannot do: and therefore Paul saith, that faith worketh by love. The hand hath a property to reach out itself, to lay hold of any thing, and to rec●●ue a gift: but the hand hath no property to cut a piece of wood of itself, without saw or knife, or some like instrument: & yet by help of them, it can either divide or cut. Even so it is the nature of faith, to go out of itself & to receive Christ into the heart: as for the duties of the first and second table, faith cannot of itself bring them forth; no more than the hand can divide or cut: yet join love to faith, & then can it practise duties commended concerning God and man. And this I take to be the meaning of this text, which speaketh not of justification by faith, but only of the practice of common duties, which faith putteth in execution by the help of love. III. Reason. Faith is never alone, therefore it doth not justify alone. Ans. The reason is nought, and they might as well dispute thus. The eye is never alone from the head, and therefore it seeth not alone: which is absurd. And though in regard of substance the eye be never alone, yet in regard of seeing, it is alone: and so though faith subsist not without love and hope and other graces of god, yet in regard of the act of justification it is alone without them al. IV. Reason. If faith alone do justify, than we are saved by faith alone: but we are not saved by faith alone; and therefore not justified by faith alone. Ans. The proposition is false: for more things are requisite to the main end then to the subordinate means. And the assumption is false: for we are saved by faith alone, if we speak of faith as it is an instrument apprehending Christ for our salvation. V. Reason. We are saved by hope: therefore not by faith alone. Ans. We are saved by hope, not because it is any cause of our salvation. Paul's meaning is only this: that we have not salvation as yet in possession, but wait patiently for it, in time to come to be possessed of us, expecting the time of our full deliverance: that is all, that can justly be gathered hence. Now the doctrine which we teach on the contrary is, That a sinner is justified before God by faith: yea, by faith alone. The meaning is, that nothing within man, and nothing that man can do either by nature or by grace concurreth to the act of justification before God, as any cause thereof, either efficient, material, formal, or final, but faith alone: all other gifts & graces, as hope, love, the fear of God, are necessary to salvation, as signs thereof, & consequents of faith. Nothing in man concurs as any cause to this work but by faith alone. And faith itself is no principal but only an instrumental cause whereby we receive, apprehend, and apply Christ and his righteousness for our justification. Reason I. joh. 3.14,15. As Moses lift up the serpent in the wilderness, so must the son of man be lift up: that whosoever believeth in him shall not perish but have everlasting life. In these words Christ makes a comparison on this manner: when any one of the Israelites were stung to death by fiery serpents: his cure was not by any physic surgery, but only by the casting of his eyes up to the brazen serpent, which Moses had erected by God's commandment: even so in the cure of our souls, when we are stung to death by sin, there is nothing required within us for our recovery, but only that we cast up and fix the eye of our faith on Christ and his righteousness. Reason II. The exclusive forms of speech used in scripture prove thus much. We are justified freely, not of the law, not by the law, without the law, without works, not of works, not according to works, not of us, not by the works of the law but by faith. Gal. 2.16. All boasting excluded, only believe. Luk. 8.50. These distinctions, whereby works and the law are excluded in the work● of justification, do include thus much: that faith alone doth justify. Reason III. Very reason may teach thus much: for no gift in man is apt & fit as a spiritual hand to receive & apply Christ and his righteousness unto a sinner, but faith. Indeed love, hope, the fear of God, and repentance, have their several uses in men, but none serve for this end to apprehend Christ and his merits; none of them all have this receiving property: and therefore there is nothing in man, that justifieth as a cause but faith alone. Reason IV. The judgement of the ancient Church. Ambr. on Rom. 4. They are blessed to whom without any labour or work done, iniquities are remitted and sin covered: no works or repentance required of them, but only that they believe. And cap. 3. Neither working any thing, nor requiting the like, are they justified by faith alone through the gift of God. And 1. Cor. 1. this is appointed of God that whosoever believeth in Christ shall be saved without any work by faith alone, freely receiving remission of sins. a de verbis dom● ser. 4●. Augustine, There is one propitiation for all sins, to believe in Christ. Hesyc. on Leuit. lib. 1. c. 2. Grace which is of mercy is apprehended by faith alone and not of works. Bernard. b supra Can. serm. 22. Whosoever is pricked for his sins and thirsteth after righteousness, let him believe in thee, who justifieth the sinner, and being justified by Faith alone, he shall have peace with God. Chrysost. on Gal. 3. They said, he which resteth on faith alone● is accursed: but Paul showeth, that he is blessed which resteth on faith alone. Basil. de Humil. Let man acknowledge himself to want true justice, and that he is justified only by faith in Christ. Origen. on c. 3. Rom. We think that a man is justified by faith without the works of the law: and he saith justification by faith alone sufficeth, so as a man only believing may be justified. And, therefore it lieth upon us—, to search who was justified by faith without works. And for an example, I think upon the thief who being crucified with Christ, cried unto him, Lord remember me when thou comest into thy kingdom: and there is no other good work of his mentioned in the Gospel: but for this alone faith, jesus saith unto him, This night thou shalt be with me in paradise. III. Difference. The third difference about justification is concerning this point, namely, how farforth good works are required thereto. The doctrine of the Church of Rome is, that there be two kinds of justification: the first and the second, as I have said. The first is, when one of an evil man is made a good man: and in this, works are wholly excluded, it being wholly of grace. The second is, when a man of a just man is made more just. And this they will have to proceed from works of grace: for (say they) as a man when he is once borne can by eating and drinking make himself a bigger man, though he could not at the first make himself a man: even so, a sinner having his first justification, may afterward by grace make himself more just. Therefore they hold these two things: I. that good works are meritorious causes of the second justification, which they term Actual: II. that good works are means to increase the first justification, which they call habitual. Now let us see how farforth we must join with them in this point. Our consent therefore stands in three conclusions. I. That good works done by them that are justified do please God, and are approved of him, and therefore have a reward. II. Good works are necessary to salvation two ways: first, not as causes thereof, either conversant, adiuvant, or procreant: but only as consequents of faith: in that they are inseparable companions and fruits of that faith, which is indeed necessary to salvation. Secondly they are as necessary as marks in a way, and as the way itself directing us unto eternal life. III. We hold and believe, that the righteous man, is in some sort justified by works: for so the holy Ghost speaketh plainly and truly, jam. 2.21. That Abraham was justified by works. Thus far we join with them: and the very difference is this. They say, we are justified by works, as by causes thereof: we say, that we are justified by works as by signs and fruits of our justification before God, and no otherwise: and in this sense must the place of S. james be understood, that Abraham was justified, that is, declared and made manifest to be just indeed by his obedience, and that even before God. Now that our doctrine is the truth, it will appear by reasons on both parts. Our reasons. I. Rom. 3.28. We conclude that a man is justified by faith without the works of the law. Some answer, that ceremonial works be excluded here: some, that moral works: some, works going before faith. But let them devise what they can for themselves, the truth is, that Paul excludeth all works whatsoever, as by the very text will appear. For v. 24. he saith, We are justified freely by his grace: that is, by the mere gift of God: giving us to understand, that a sinner in his justification is merely passive, that is, doing nothing on his part whereby God should accept him to life everlasting. And v. 27. he saith, justification by faith excludeth all boasting: and therefore all kind of works are thereby excluded; and specially such as are most of all the matter of boasting, that is, good works. For if a sinner, after that he is justified by the merit of Christ, were justified more by his own works, than might he have some matter of boasting in himself. And that we may not doubt of Paul's meaning, consider and read Eph. 2.8,9. By grace (saith he) you are saved through faith: and that not of yourselves, it is the gift of God: not of works lest any man should boast himself. Here Paul excludes all and every work, and directly works of grace themselves as appears by the reason following: For we are his workmanship created in Christ jesus unto good works: which God hath ordained that we● should walk in them. Now let the Papists tell me, what be the works which God hath prepared for men to walk in, and to which they are regenerate, unless they be the most excellent works of grace, and let them mark how Paul excludes them wholly from the work of justification and salvation. II. Gal. 5.3. If ye be circumcised, ye are bound to the whole law, and ye are abolished from Christ. Here Paul disputeth against such men as would be saved partly by Christ, and partly by the works of the law: hence I reason thus. If a man will be justified by works, he is bound to fulfil the whole law, according to the rigour thereof: that is Paul's ground. I now assume: no man can fulfil the law according to the rigour thereof: for the lives and works of most righteous men are imperfect, and stained with sin: and therefore they are taught every day, to say on this manner: forgive us our debts. Again our knowledge is imperfect, and therefore our faith, repentance, and sanctification is answerable. And lastly, the regenerate man is partly flesh and partly spirit: and therefore his best works are partly from the flesh, and in part only spiritual. Thus then for any man to be bound to the rigour of the whole law, is as much as if he were bound to his own damnation. III. Election to salvation is of grace without works; therefore the justification of a sinner is of grace alone without works. For it is a certain rule, that the cause of a cause is the cause of a thing caused. Now grace without works is the cause of election, which election is the cause of our justification: & therefore grace without works is the cause of our justification. IV. A man must first be fully justified before he can do a good work: for the person must first please God before his works can please him. But the person of a sinner cannot please God till he be perfectly justified: and therefore till he be justified, he cannot do so much as one good work. And thus good works cannot be any meritorious causes of justification, after which they are both for time, and order of nature. In a word, whereas they make two distinct justifications: we acknowledge that there be degrees of sanctification, yet so as justification is only one, standing in remission of sins and God's acceptation of us to life everlasting by Christ: and this justification hath no degrees but is perfect at the very first. Objections of Papists. Psal. 7.8. judge me according to my righteousness. Hence they reason thus, if David be judged according to his righteousness then may he be justified thereby: but David desires to be judged according to his righteousness: and therefore he was justified thereby. Ans. There be two kinds of righteousness, one of the person, the other of the cause or action. The righteousness of a man's person, is whereby it is accepted into the favour of God into life eternal. The righteousness of the action or cause is, when the action or cause is judged of God to be good and just. Now David in this psalm, speaketh only of the righteousness of the action, or innocency of his cause, in that he was falsely charged to have sought the kingdom. In like manner it is said of Phineas, Psal. 166.31. that his fact in kill Zimri and Cosbie, was imputed to him for righteousness: not because it was a satisfaction to the law, the rigour whereof could not be fulfilled in that one work; but because God accepted of it as a just work, and as a token of his righteousness and zeal for God's glory. II. Object. The Scripture saith in sundry places, that men are blessed which do good works. Psal. 119.1. Blessed is the man that is upright in heart, & walketh in the law of the Lord. Ans. The man is blessed that indeauoureth to keep God's commandments. Yet is he not blessed simply, because he doth so; but because he is in Christ, by whom he doth so: and his obedience to the law of God is a sign thereof. III. Object. When man confesseth his sins and humbleth himself by prayer and fasting, God's wrath is pacified and stayed: therefore prayer and fasting are causes of justification before God. Answ. Indeed men that truly humble themselves by prayer and fasting, do appease the wrath of God: yet not properly by these actions, but by their faith expressed and testified in them, whereby they apprehend that which appeaseth God's wrath, even the merits of Christ, in whom the Father is well pleased: and for whose sake alone he is well pleased with us. IV. Object. Sundry persons in Scripture are commended for perfection● as Noah, and Abraham, Zacharie, and Elizabeth: and Christ biddeth us all be perfect: and where there is any perfection of works, there also works may justify. Ans. There be two kinds of perfection: perfection in parts, and perfection in degrees. Perfection in part is, when being regenerate, and having the seeds of all necessary virtues, we endeavour accordingly to obey God, not in some few, but in all and every part of the law: as josias turned unto God according to all the law of Moses. Perfection in degrees is, when a man keepeth every commandment of God, and that according to the rigour thereof, in the very highest degree. Now than whereas we are commanded to be perfected, and have examples of the same perfection in scripture: both commandments and examples must be understood of perfection in parts, and not of perfection in degrees, which cannot be attained unto in this life; though we for our parts, must daily strive to come as near unto it, as possibly we can. V. Object. 2. Cor. 4. 17. Our momentany afflictions work unto us a greater measure of glory: now if afflictions work our salvation, then works also do the same. Ans. Afflictions work salvation, not as causes procuring it, but as means directing us thereto. And thus always must we esteem of works, in the matter of our salvation, as of a certain way, or a mark therein, directing us to glory, not causing and procuring it: as Bernard saith they are, Lib. d● great. & lib. orbit. via Regni non causa regnandi. The way to the kingdom, not the cause of reigning there. VI Object. We are justified by the same thing whereby we are judged: but we are judged by our good works: therefore justified also. Ans. The proposition is false: for judgement is an act of God, declaring a man to be just that is already just: and justification is another distinct act of God, whereby he maketh him to be just, that is by nature unjust. And therefore in equity the last judgement is to proceed by works: because they are the fittest means to make trial of every man's cause, and serve fitly to declare whom God hath justified in this life. VII. Object. Wicked men are condemned for evil works: and therefore righteous men are justified by good works. Ans. The reason holdeth not: for there is great difference between evil and good works. An evil work is perfectly evil, and so deserveth damnation: but there is no good work of any man that is perfectly good: and therefore cannot justify. VIII. Object. To believe in Christ is a work, and by it we are justified: & if one work do justify, why may we not be justified by all the works of the law. Ans. Faith must be considered two ways: first, as a work, quality, or virtue: secondly as an Instrument, or an hand reaching out itself to receive Christ's merit. And we are justified by faith, not as it is a work, virtue, or quality: but as it is an instrument to receive and apply that thing whereby we are justified. And therefore it is a figurative speech to say, We are justified by faith. Faith considered by itself maketh no man righteous: neither doth the action of faith which is to apprehend, justify: but the object of faith, which is Christ's obedience apprehended. These are the principal reasons commonly used: which as we see, are of no moment. To conclude therefore we hold: that works concur to justification, and that we are justified thereby as by signs and effects, not as causes: for both the beginning, middle, and accomplishment of our justification is only in Christ: and hereupon john saith, If any man (being already justified) sin, we have an advocate with the father, jesus Christ, and he is the propitiation for our sins. And to make our good works means or causes of our justification, is to make every man a Saviour to himself. The V. point: Of merits. By merit, we understand any thing or any work, whereby God's favour & life everlasting is procured: and that for the dignity and excellency of the work or thing done: or, a good work done, binding him that receiveth it to repay the like. Our Consent. Touching merits, we consent in two conclusions with them. The first conclusion, that merits are so far forth necessary, that without them there can be no salvation. The second, that Christ our Mediator and Redeemer, is the root and fountain of all merit. The dissent or difference. The popish Church placeth merits within man, making two sorts thereof: the merit of the person, and the merit of the work. The merit of the person, is a dignity in the person, whereby it is worthy of life everlasting. And this (as they say) is to be found in Infants dying after baptism, who though they want good works, yet are they not void of this kind of merit, for which they ●eceiue the kingdom of heaven. The merit of the work, is a dignity or excellency in the work, whereby it is made fit and enabled to deserve life everlasting for the doer. And works (as they teach) are meritorious two ways: first, by covenant, because God hath made a promise of reward unto them: secondly, by their own dignity; for Christ hath merited that our works might merit. And this is the substance of their doctrine. From it we descent in these points. I. We renounce all personal merits, that is, all merits within the person of any mere man. II. And we renounce all merit of works, that is, all merit of any work done by any mere man whatsoever. And the true merit whereby we look to attain the favour of God, and life everlasting, is to be found in the person of Christ alone: who is the storehouse of all our merits: whose prerogative it is, to be the person alone in whom God is well pleased. God's favour is of infinite dignity, and no creature is able to do a work that may countervail the favour of God, save Christ alone: who by reason of the dignity of his person, being not a mere man but God-man, or Man-god, he can do such works as are of endless dignity every way answerable to the favour of God: and therefore sufficient to merit the same for us. And though a merit or meritorious work agree only to the person of Christ, yet is it made ours by imputation. For as his righteousness is made ours, so are his merits depending thereon: but his righteousness is made ours by imputation, as I have showed. Hence ariseth another point, namely that as Christ's righteousness is made ours really by imputation to make us righteous: so we by the merit of his righteousness imputed to us do merit and deserve life everlasting. And this is our doctrine. In a word, the Papist maintaineth the merits of his own works: but we renowce them all, and rest only on the merit of Christ. And that our doctrine is truth, and theirs falsehood, I will make manifest by sundry reasons; and then answer their arguments to the contrary. Our reasons. The first shall be taken from the properties and conditions that must be in a work meritorious, and they are four. I. A man must do it of himself, and by himself: for if it be done by another, the merit doth not properly belong to the doer. II. A man must do it of his own free-will and pleasure, not of due debt: for when we do that which we are bound to do, we do no more but our duty. III. The work must be done to the profit of another, who thereupon must be bound to repay the like. IV. The reward and the work must be in proportion equal, for if the reward be more than the work, it is not a reward of desert, but a gift of good will. Hence follows a notable conclusion: That Christ's manhood considered a part from his Godhead, cannot merit at God's hand● though it be more excellent every way then all both men and angels. For being thus considered, it doth nothing of itself, but by grace received from the godhead: though it also be without measure. Secondly Christ's manhood is a creature, and in that regard bound to do whatsoever it doth. Thirdly, Christ as man cannot give any thing to God, but that which he received from God: therefore cannot the manhood properly by itself merit, but only as it is personally united unto the godhead of the Son. And if this be so, then much less can any mere man, or any angel merit: yea it is a madness to think, that either our actions or persons should be capable of any merit whereby we might attain to life eternal. Reason II. Exod. 20. ●. And show mercy upon thousands in them that love me, and keep my commandments. Hence I reason thus: where reward is given upon mercy, there is no merit: but reward is given of mercy to them that fulfil the law: therefore no merit. What can we any way deserve, when our full recompense must be of mercy? And this appears further by Adam: if he had stood to this day, he could not by his continual and perfect obedience, have procured a further increase of favour at God's hand, but should only have continued that happy estate in which he was first created. Reason III. Scripture directly condemneth merit of works. Rom. 6.23: The wages of sin is death: but the gift of God is eternal life through jesus Christ our Lord. The proportion of the argument required that S. Paul should have said: The reward of good works is eternal life, if life everlasting could be deserved, which cannot; because it is a free gift. Again, Tit. 3.5. We are saved not by works of righteousness which we have done, but according to his mercy he saved us. And Eph. 2.8, 10. By grace you are saved through faith, and that not of yourselves, it is the gift of God: not of works which God hath prepared that we should walk in them. If any works be crowned, it is certain that the sufferings of Martyrs shall be rewarded: now of them Paul saith, Rom. 8.18. The sufferings of this life are not worthy of the glory to come. Where then is the value and dignity of other works? To this purpose Ambr. saith, The just man though he be tormented in the brazen bull is still just, because he justifieth God, and saith he suffereth less than his sins deserve. Reason IV. Whosoever will merit, must fulfil the whole law: but none can keep the whole law: For if we say we have no sin, we deceive ourselves, 1. joh. 1. And he that sins against one commandment is guilty of the whole law. And what can he merit, that is guilty of the breach of the whole law? Reason V. We are taught to pray on this manner, Give us this day our daily bread: wherein we acknowledge every morsel of bread to be the mere gift of God without desert: and therefore must we much more acknowledge life eternal to be every way the gift of God. It must needs therefore be a satanical insolency for any man to imagine, that he can by his works merit eternal life, who can not merit bread. Reason VI Consent of the ancient Church. a De interpellatione David. 4. vel. ps. 72. Bernard, Those which we call our merits, are the way to the kingdom, and not the cause of reigning. August. Manuali chap. 22. All my hope is in the death of my Lord. His death is my merit—: my merit is the passion of the lord I shall not be void of merits, so long as God's mercies are not wanting. Basil on Psal. 114. Eternal rest is reserved for them, which have striven lawfully in this life: not for the merits of their doings, but upon the grace of the most bountiful God, in which they trusted. August. on Psal. 120. He crowneth thee, because he crowneth his own gifts, not thy merits. And Psal. 142. Lord thou wilt quicken me in thy justice, not in mine: not because I deserved it, but because thou hast compassion. Objections of Papists. Object. I. In sundry places of Scripture, promise of reward is made to them that believe and do good works: therefore our works do merit: for a reward and merit be relatives. Answ. Reward is twofold: of debt, and of mercy. Life everlasting is not a reward of debt but of mercy, given of the good will of God, without any thing done of man. Secondly, the kingdom of heaven is properly an inheritance given of a father to a child, and therefore it is called a reward not properly, but by a figure or by resemblance. For as a workman having ended his labour, receiveth his wages; so after men have lead their lives and finished their course in keeping faith & good conscience, as dutiful children, God giveth them eternal life. And hereupon it is termed a reward. Thirdly, if I should grant that life everlasting is a deserved reward, it is not for our works, but for Christ's merit imputed to us, causing us thereby to merit: and thus the relation stands directly between the Reward and Christ's Merit applied unto us. Ob. II. Christ by his death merited that our works should merit life everlasting. Ans. That is false: all we find in Scripture is, that Christ by his merit procured pardon of sin, imputation of righteousness, & life everlasting: & it is no where said in the word of God, that Christ did merit, that our works should merit: it is a dotage of their own devifing. He died not for our good works to make them able to satisfy God's anger; but for our sins that they might be pardoned. Thus much saith the Scripture, and no more. And in that Christ did sufficiently merit life eternal for us, by his own death: it is a sufficient proof that he never intended to give us power of meriting the same: unless we suppose that at some time he gives more than is needful. Again, Christ in the office of mediation as he is a king, Priest, and prophet, admitteth no deputy or fellow. For he is a most perfect Mediator, doing all things by himself, without the help of any. And the ministers that dispense the word are not his deputies, but reasonable and voluntary instruments, which he useth. But if men by works can merit increase of grace & happiness for themselves, then hath Christ partners in the work of redemption: men doing that by him, which he doth of himself, in procuring their salvation. Nay, if this might stand, that Christ did merit, that our works should merit, than Christ should merit that our stained righteousness being for this cause not capable of merit, should nevertheless merit. I call it stained; because we are partly flesh & partly spirit: & therefore in ourselves deserving the curse of the law, though we be regenerate. Again, for one good work we do, we have many evil, the offence whereof defaceth the merit of our best deeds, & makes them too light in the balance of the law. Object. III. Our works merit by bargain or covenant, because God hath promised to reward them. Ans. The word of God sets down two covenants: one legal, the other evangelical. In the legal covenant life everlasting is promised to works, for that is the condition of the law; do these things & thou shalt live. But on this manner can no man merit life everlasting, because none is able to do all that the law requires; whether we respect the manner, or the measure of obedience. In the evangelical covenant, the promises that are made are not made to any work or virtue in man, but to the worker: not for any merit of his own person or work, but for the person and merit of Christ. For example, it is a promise of the Gospel, Be faithful unto death, and I will give thee the crown of life. Revelat. 2.10. Here the promise is not made to the virtue of fidelity, but to the faithful person; whose fidelity is but a token that he is in Christ: for the merit of whose obedience God promiseth the crown of life: and therefore Christ saith further, I come quickly and will give to every man according to his works: mark, he saith not to the work, or for the work; but to the worker according to his works. And thus the bond of all other promises of the Gospel, in which God willingly binds himself to reward our works, do not directly concern us, but have respect to the person, and obedience of Christ, for whose sake alone God binds himself as debtor unto us, and gives the recompense or reward, according to the measure of our faith testified by our works. And therefore it cannot be truly gathered, that works do merit by any promise or covenant, passed on God's part to man. Some may say, if works merit not why are they mentioned in the promises? I answer, not because they merit, but because they are tokens that the doer of the work is in Christ, for whose merit the promise shall be accomplished. Object. IV. Good works are perfect and without fault, for they are the works of the holy Ghost, who cannot sin: therefore they merit. Ans. If works did proceed only and immediately from the holy Ghost, there could not be any fault in them: but our works come from the holy Ghost, in and by the will and understanding of man: and by this means they are tainted with sin; as water in the fountain is both clear and sweet, yet the streams thereof passing through the filthy channel, are defiled thereby. Again they reason thus: That which we are bound to do hath no fault in it: but we are bound to do good works: therefore they are perfect. Ans. The proposition must be expounded: that which we are bound to do, in itself, according to the intention of the commander, hath no fault: or, that which we are bound to do according as we are bound to do it, hath no fault, yet in regard of the intention of the doer, or in regard of our manner of doing, it may be faulty. Object. V. Christ saith, revel. 3.4. that the faithful in the Church of Sardis shall walk with him in white, for they are worthy: therefore believers merit. Ans. Every believer is worthy to walk with Christ; yet not worthy in himself, but in Christ, to whom he is united, and made bone of his bone, & flesh of his flesh. And by reason of this conjunction it is, that men are said to be worthy, because they are enriched with Christ's merits and righteousness. Object. VI 2. Tim. 4.8. Everlasting life is termed a crown, and a crown of righteousness to be given of a just judge: therefore man for his part by his works deserves the same. Ans. Everlasting life is called a crown only in resemblance. For as he which runneth a race, must continue and run to the end, and then be crowned; even so must we continue to walk in good works unto the end, and then receive eternal life. And it is called a crown of righteousness, not because it belongs to any man by due and desert; but because God hath bound himself by a promise to give it, in performing whereof he is termed just: and by virtue of this promise it is obtained and no otherwise. These are the principal objections, by which we may judge what the rest are. And thus we see what is the truth, namely that merit is necessary to salvation: yet neither merit of man's work, or person, but the merit of Christ imputed to us, whereby we being in him do procure and deserve the favour of God and life eternal. The sixth point. Of satisfaction. Our consent. Conclus. I. First we acknowledge and hold Civil or Politic satisfaction: that is, a recompense for injuries, and damages offered any way to our neighbours. This Zacheus practised, when at his conversion he restored fourfold things gotten by forged cavillation. Again by civil satisfaction I understand, the imposition of fines, mulcts, and penalties upon offenders, & the inflicting of death upon malefactors. For all these are satisfactions to the law, and societies of men when they are wronged. All these we maintain as necessary, for neither Church, nor commonwealth can well be without them: considering they are notable means to uphold civil peace; and otherwhiles they are fruits of true faith, as the satisfaction of Zacheus was. Conclus. II. We acknowledge canonical or Ecclesiastical satisfaction: and that is, when any having given offence to the Church of God or any pa●t thereof, do make an open public testimony of their repentance. Mirian for murmuring against Moses, was stricken with leprosy, and afterward by his prayer she was cleansed, and yet for all that she must go seven days out of the tent and congregation, that she might make a kind of satisfaction to the people for her trespass. And in the old testament, sackcloth and ashes were signs of their satisfaction. Conclus. III. We hold that no man can be saved, unless he make a perfect satisfaction to the justice of God for all his sins; because God is infinite in justice, and therefore will either exact an everlasting punishment, or satisfaction for the same. The dissent or difference. The point of our difference and dissent are these. The Church of Rome teacheth and believeth, that Christ by his death hath made a satisfaction for all the sins of men, and for the eternal punishment of them all: yet so, as they themselves must satisfy the justice of God for the temporal punishment of their offences, either on earth, or in purgatory. We teach and believe, that Christ by his death and passion hath made a perfect and all sufficient satisfaction to the justice of God for all the sins of men, & for the whole punishment thereof both eternal and temporal. Thus we differ, and herein we for our parts must for ever stand at difference wi●h them: so as if there were no more points of variance but this one, it should be sufficient to keep us always from uniting our religions, and cause us to obey the voice of Christ, Come out of her my people. For as in the former points, so in this also, the Papists err, not in circumstance, but in the very foundation and life of religion. Our reasons. I. A satisfaction that is made imperfect either directly or by consequent, is indeed no satisfaction at all. But the Papists make Christ's satisfaction imperfect, in that they do add a supply by human satisfactions: & thus much a learned schoolman, Biel in plain words confessed. Although (saith he) the passion of Christ be the principal merit, for which grace is conferred, the opening of the kingdom and glory: Super. lib. 3. dist. 19 concl. 5. yet is it never the alone and total meritorious cause: it is manifest, because always with the merit of Christ, there concurreth some work, as the merit of congruity or condignity of him that receiveth grace or glory, if he be of years and have the use of reason: or of some other for him, if he want reason. For that which admits a supply by an other, is imperfect in itself. Therefore human satisfactions can not stand. Learned Papists make answer, that Christ's satisfaction and man's may stand well together. For (say they) Christ's satisfaction is sufficient in itself to answer the justice of God for all sin and punishment; but it is not sufficient to this or that man till it be applied: and it must be applied by our satisfaction made to God for the temporal punishment of our sins. But I say again, that man's satisfaction can be no means to apply the satisfaction of Christ, and I prove it thus. The means of applying Gods blessings and graces unto man are twofold: some respect God himself, and some respect man. Those which respect God, are such whereby God on his part doth offer and convey his mercies in Christ unto man: of this sort are the preaching of the word, Baptism, and the Lords supper; and these are as it were the hand of God whereby he reacheth down and giveth unto us Christ with all his benefits. The other means of applying on man's part, are those whereby the said benefits are received. Of this sort there is only one, namely faith, whereby we believe that Christ with all his benefits belong unto us. And this is the hand of man whereby he receiveth Christ as he is offered, or exhibited by God in the word and sacraments. As for other means beside these, in Scripture we find none. Foolish therefore is the answer of the Papist, that make men's satisfactions means to apply the satisfaction of Christ unto us: for by human satisfactions, Christ is neither offered on God's part, nor yet received on man's pa●t: let them prove it if they can. Others, not content with this their former answer say, that our satisfactions do nothing derogate from the satisfaction of Christ; because our works have their dignity and merit from Christ's satisfaction: he meriting that our works should satisfy God's justice for temporal punishments. But this is also absurd and false, as the former was. For if Christ did satisfy that man might satisfy, than Christ doth make every believer to be a Christ, a jesus, a Redeemer, and a Priest in the same order with his own self. But to make sinful man his own redeemer, though it be but from temporal punishments, is a doctrine of devils. For the holy Ghost teacheth that the priesthood of Christ is incommunicable, and can not pass from him to any other. Heb. 7.24. Now to make satisfaction for sin or any part of the punishment thereof, is a duty, or a part of Christ his priesthood, and therefore to make satisfaction is a work that can not pass from his person to the person of any man. Again, if Christ by his satisfaction give power to man to satisfy, than man doth satisfy by Christ, and Christ beside his own satisfaction upon the cross, must daily satisfy in man to the end of the world: but this can not be: for Christ upon the cross, when death was upon him, said, It is finished, that is, I have fully satisfied for all the sins of mankind, both in respect of the fault and punishment. As for Christ's burial and resurrection which followed his death, they served not to satisfy but to confirm the same. Again Paul saith, 2. Cor. 5.12. He that knew no sin, was made sin for us, that is, the punishment of sin for us: but if the Church of Rome say true, that Christ doth daily satisfy, than Paul spoke too short, and should have said further, that Christ was made sin for us, and in us too: and that God was not only in Christ but also in us, reconciling the world to himself. But Paul never knew this learning: and therefore let them turn themselves which way they will, by putting a supplement to Christ's satisfaction, they do indeed annihilate the same. Reason II. In sundry places of Scripture, especially in the Epistles of Paul, we are said to be redeemed, justified, and saved freely: which word freely, doth import that we are justified and saved without any thing done on our part or by ourselves in the matter of our salvation: and if this be so, then can we do nothing at all that may satisfy the justice of God for the least punishment of our sins. If we satisfy in our own persons, we are not saved freely: and if we be saved freely, we make no satisfaction at all. Reason III. We pray daily, forgive us our sins: now to plead pardon, and to satisfy for our sins be contrary: and for all things, for which we can make satisfaction, we need not crave a pardon: but we are taught in the foresaid petition wholly and only to use the plea o● pardon for our sins, and therefore we acknowledge that we can not make any satisfaction at all. Reason IV. The judgement of the ancient Church. Tertul. de Baptism. Guiltiness being taken away, the punishment is also taken away. a Serm. 37. de ve●bis Apost. Augustine, Christ, by taking upon him the punishment and not the fault, hath done away both fault and the punishment. Tom. 10. hom. 5. he saith, When we are gone out of this world, there will remain no compunction or satisfaction. Some new Editions have foisted in the word [aliqua] and so have turned the sense on this manner: There will remain no compunction or some satisfaction. But this is flat against Augustine's meaning, who saith a little before, that when the way is ended, there is no compounding of our cause with any. Chrysost. proem. in Esa. Say not to me, I have sinned: how shall I be freed from so many sins? Thou canst not: but thy God can. Yea, and he will so blot out thy sins that there shall remain no print of them: which thing befalls not the body, for when it is healed there remains a scar: but God as soon as he exempts thee from punishment, he giveth thee justice. Luc. 22. Petri negat. De bono mor. Ambrose saith, I read of Peter's tears, but I read not of his satisfaction. Again, Let us adore Christ that he may say unto us, Fear not thy sins of this world, nor the waves of bodily sufferings: I have remission of sins. Hierome saith in Psal. 31. The sin that is covered is not seen, the sin that is not seen is not imputed, that which is not imputed, is not punished. Chrysostome in Matthew, hom. 44. Among all men, some endure punishment in this life and the life to come: others in this life al●ne: others alone in the life to come: others neither in this life nor in the life to come. There alone, as Dives, who was not lord so much as of one drop of water. Here alone, the incestuous man among the Corinthians. Neither here nor there, as the Apostles and Prophets, as also job and the rest of this kind: for they endured no sufferings for punishment, but that they might be known to be conquerors in the fight. Objections of Papists. I. Object. Leuit. 4. Moses according to God's commandment prescribed several sacrifices for several persons; and they were means of satisfaction for the temporal punishments of their daily sins. Ans. Those sacrifices were only signs and types of Christ's satisfaction to be offered to his father in his alone sacrifice upon the cross: and whosoever offered any sacrifice in the old testament, did thus and no otherwise esteem of it, but as a type and figure of better things. Secondly, the said sacrifices were satisfactions to the Church, whereby men did testify their repentance for their offences, and likewise their desire to be reconciled to God and men. And such kind of satisfactions, we acknowledge. II. Object. Men, whose sins are all pardoned, have afterward sundry crosses and afflictions laid upon them, unto the end of their days: therefore in all likelihood they make satisfaction to God for temporal punishments. As for example, the Israelites for murmuring against the Lord in the wilderness were barred all from the land of promise: and the like befell Moses and Aaron for not glorifying God as they should have done at the waters of strife. Ans. Man must be considered in a twofold estate, as he is under the law, and as he is under grace. In the first estate, all afflictions are curses or legal punishments, be they little or great: but to them that are in the second estate and believe in Christ, though the same afflictions remain, yet do they change their habit or condition, and are the actions of a Father serving to be trials, corrections, preventing, admonitions, 1. Cor. 11.32. When we are judged, we are nurtered of the Lord. and Heb. 12.7. If ye endure chastisement, God offereth himself unto you as children. and Chrysostome saith, 1. Cor. hom. 28. When we are corrected of the Lord, it is more for our admonition then damnation: more for a medicine then for a punishment: more for a correction then for a penalty. And whereas God denied the believing Israelites, with Moses and Aaron to enter into the land of Canaan, it cannot be proved that it was a punishment or penalty of the law upon them. The scripture saith no more but that it was an admonition to all men in all ages following, to take heed of like offences, as Paul writeth, All these things came unto them for ensamples, and were written for our admonition, 1. Cor. 10.11. III. Object. David was punished after his repentance for his adultery, for the child died, and he was plagued in his own kind, in the incest of Absalon: and when he had numbered the people he was yet punished in the death of his people after his own repentance. Ans. I answer as before that the hand of God was upon David after his repentance; but yet the judgements which befell him were not curses unto him properly, but corrections for his sins, and trials of his faith, and means to prevent further sin, and to renew both his faith and repentance: as also they served to admonish others in like case; for David was a public person and his sins were offensive, both within the Church of God and without. IV. Object. The prophets of God, when the people are threatened with the plague, famine, sword, captivity, etc. exhort them to repent and to humble themselves in sackcloth and ashes: and thereby they turned away the wrath of God that was then coming forth against them. Therefore by temporal humiliation, men may escape the temporal punishments of the Lord. Answ.. Famine, sword, banishment, the plague, and other judgements sent on God's people, were not properly punishments of sin but only the corrections of a father whereby he humbleth them that they might repent: or thus, they were punishments tending to correction, not serving for satisfaction. And the punishments of God are turned from them, not because they satisfy the justice of God in their own sufferings, but because by faith they lay hold on the satisfaction of the Messias, & testify the same by their humiliation & repentance. Object. V. Dan. 4.24. Daniel giveth this counsel to Nabuchadnezar, redeem thy ●innes by justice, and thine iniquities by alms deeds. Behold (say they) alms deeds are made a means to satisfy for man's iniquities. Ans. The word which they translate to redeem, (as the most learned in the Chalde tongue with one consent avouch) doth properly signify to break off; as if the Prophet should say: O King, thou art a mighty Monarch, and to enlarge thy kingdom thou hast used much injustice and cruelty, therefore now rep●●● of thine iniquity, and break off these thy sins, testify thy repentance by doing justice, and give alms to the poor whom thou hast oppressed. Therefore here is nothing spoken of satisfaction for sin, but only of testification of repentance by the fruits thereof. Object. VI Matth. 3.2. Do penance: and bring forth fruits worthy of penance, which (say they) are works of satisfaction enjoined by the priest. Ans. This text is absurd: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth thus much, change your minds from sin to God, and testify it by good works, that is, by doing the duties of the moral law: which must be done, not because they are means to satisfy God's justice for man's sin, but because they are fruits of that faith and repentance which lies in the heart. Object VII. 2. Cor. 7.10. Paul setteth down sundry fruits of repentance: whereof the last is revenge, whereby repentant persons punish themselves, thereby to satisfy God's justice for the temporal punishment of their sins. Ans. A repentant sinner must take revenge of himself, and that is only to use all means which serve to subdue the corruption of his nature, to bridle carnal affections, and to mortify sin: and these kind of actions are restrainments properly, and not punishments: and are directed against the sin and not against the person. Lastly, they make three works of satisfaction, prayer, fasting, and alms deeds. For the first, it is mere foolishness to think, that man by prayer can satisfy for his sins. It is all one, as if they had said, that a beggar by ask of alms should deserve his alms: or, that a debtor 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 itself conferreth nothing to the obtainment of the kingdom of heaven, no more than eating and drinking doth. Thirdly and lastly alms deeds cannot be works of satisfaction for sins. For when we give them as we ought, we do but our duty, whereunto we are bound. And we may as well say, that a man by paying one debt, may discharge another: as to say that by doing his duty he may satisfy God's justice for the punishment of his sins. These we confess be fruits of faith, but yet are they no works of satisfaction: but the only and all-sufficient satisfaction made to God's justice for our sins, is to be found in the person of Christ, being procured by the merit of his death, and his obedience. And thus our doctrine touching satisfaction is cleared: and it is to be learned carefully of our common people, because the opinion of human satisfaction is natural and sticks fast in the heart of natural men. Hereupon when any have sinned, and feel touch of conscience any way, their manner is, then to perform some outward humiliation and repentance, thinking thereby to stop the mouth of conscience, and by doing some ceremonial duties to appease the wrath of God for their sins. Yea, many think to satisfy gods justice by repeating the Creed, the Lords prayer, and then ten commandments, so foolish are they in this kind. The seventh point. Of Traditions. Traditions, are doctrines delivered 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 been delivered by tradition. For first God revealed his will to Adam by word of mouth: and renewed the fame unto the patriarchs, not by writing, but by speech, by dreams, & other inspirations: and thus the word of God went from man to man for the space of two thousand and four hundred years, unto the time of Moses who was the first penman of ho●y Scripture. For as touching the prophesy of Enoch, we commonly hold it was not penned by Enoch, but by some jew under 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 himself. And the history of the new testament (as some say) ●or eighty years, as some others think, for the space of twenty years and more, went from hand to hand by tradition, till penned by the Apostles, or being penned by others was approved by them. Conclus. II. We hold that the Prophets, our Saviour Christ, and his Apostles, spoke and did many things good and true which were not written in the scriptures; but came either to us, or to our ancetours only by tradition. As 2. Tim. 3.8. it is said. jannes' and jambres were the Magicians that withstood Moses: now in the books 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 jews. So Heb. 12.21. the author of the Epistle recordeth of Moses, that when he saw a terrible sight in Mount Sinai, he said, I tremble, and am afraid: which words are not to be found in all the books of the old testament. In the epistle of Jude mention is made, that the devil strove with Michael the Archangel about the body of Moses: which point (as also the former) considering it is not to be found in holy wine it seems the Apostle had it by tradition from the jews. That the prophet ●say was killed with a fullers club is received for truth, but yet not recorded in scripture: and so likewise that the virgin Marie lived and died a virgin. And in Ecclesiastical writers many worthy sayings of the Apostles and other holy men are recorded, and received of us for truth, which nevertheless are not set down in the books of the old or new testament. And many things we hold for truth, not written in the word, if they be 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 God's worship, & touching order and comeliness to be used 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 Council at jerusalem decreed that the Churches of the Gentiles should abstain from blood, and from things strangled. This decree is termed a tradition, and it was in force among them so long as the offence of the jews remained. And this kind of traditions whether made by general Counsels or particular Synods, we have care to maintain and observe: these caveats being remembered: first that they prescribe nothing childish or absurd to be done: secondly that they be not imposed as any parts of God's worship: thirdly, that they be severed 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 certain unwritten traditions, which must be believed as profitable and necessary to salvation. And these they say are twofold; Apostolical, namely such as were delivered by the Apostles and not written; and Ecclesiastical, which the Church decreeth as occasion is offered. We hold that the Scriptures are most perfect, containing in them all doctrines needful to salvation, whether they concern faith or manners: and therefore we acknowledge no such traditions beside the written word, which shall be necessary to salvation: so as he which believeth them not cannot be saved. Our Reasons. Testimony I. Deut. 4.2. Thou shalt not add to the words that I command thee, nor take any thing thing therefrom: therefore the written word is sufficient for all doctrines pertaining to salvation. If it be said that this commandment is spoken as well of the unwritten as of the written word, I answer: that Moses speaketh of the written word only: for these very words are a certain preface which he set before a long commentary made of the written law, for this end to make the people more attentive, and obedient. Testimony II. Isai 8.20. To the law and to the testimony. If they speak not according to this word, it is because there is no light in them. Here the Prophet teacheth what must be done in cases of difficulty. Men must not run to the wizard or soothsayer, but to the law and testimony, and here he commends the written word, as sufficient to resolve all doubts and scruples in conscience whatsoever. Testimony III. joh. 20.31. Those things were written that ye might believe that jesus is the Christ, and in believing might have everlasting life. Here is set down the full end of the gospel, and of the whole written word: which is to bring men to faith & consequently to salvation: & therefore the whole scripture alone is sufficient to this end without traditions. If it be said, that this place must be understood of Christ's miracles only: I answer, that miracles without the doctrine of Christ, & knowledge of his sufferings, can bring no man to life everlasting, and therefore the place must be understood of the doctrine of Christ and not of his miracles alone, as Paul teacheth. Gal. 1.8. If we or an angel from heaven preach unto you any thing beside that which we have preached, let him be accursed. And to this effect he blames them that taught but a divers doctrine to that which he had taught, 1. Tim. 1.3. Testimony IV. 2. Tim. 3.16,17. The whole Scripture is given by inspiration of God and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto every good work. In these words be contained two arguments, to prove the sufficiency of Scripture without unwritten verities. The first: that which is profitable to these four uses: namely, to teach all necessary truth, to confute all errors to correct faults in manners, and to instruct in righteousness, that is to inform all men in all good duties, that is sufficient to salvation. But Scripture serveth for all these uses: and therefore it is sufficient: and unwritten traditions are superfluous. The second: that which can make the man of God, that is, Prophets, and Apostles, and the ministers of the word, perfect in all the duties of their callings, that same word is sufficient to make all other men perfect in all good works. But God's word is able to make the man of God perfect. Therefore it is sufficient to prescribe the true and perfect way to eternal life, without the help of unwritten traditions. V. The judgement of the Church, Tertul. saith, a de resur. rect. carnis. Take from heretics the opinions which they maintain with the heathen, that they may defend their questions by Scripture alone, and they cannot stand. Again, We need no curiosity after Christ jesus, nor inquisition after the gospel. When we believe it, we desire to believe nothing beside: for this we first believe that there is nothing more which we may believe. Hierome on Math. 23. writing of an opinion that john Baptist was killed, because he foretold the coming of Christ, saith thus: This, because it hath not authority from Scriptures, may as easily be contemned as approved. In which words there is a conclusion with a minor, and the mayor is to be supplied by the rules of logic thus: That which hath not authority from Scriptures, may as easily be contemned as approved: but this opinion is for therefore. Behold a notable argument against all unwritten traditions. Augustine, book 2. cap. 9 de doct. Christ. In those things which are plainly set down in Scripture, are found all those points which contain faith and manners of living well. Vincentius Lirinen saith, the Canon of the Scripture is perfect, and fully sufficient to itself for all things. Beside these testimonies, other reasons there be that serve to prove this point. I. The practice of Christ and his Apostles, who for the confirmamation of the doctrine which they taught, used always the testimony of Scripture, neither can it be proved, that they ever confirmed any doctrine by tradition. Act. 26.22. I continue unto this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come. And by this we are given to understand, that we must always have recourse to the written word, as being sufficient to instruct us in matters of salvation. II. If the believing of unwritten traditions were necessary to salvation, than we must as well believe the writings of the ancient Fathers as well as the writings of the Apostles, because Apostolical traditions are not else where to be found but in their books. And we may not believe their sayings as the word of God, because they often err being subject to error: and for this cause their authority, when they speak of traditions, may be suspected: and we may not always believe them upon their word. Objections for Traditions. First they allege 2. Thess. 2.15. where the Apostle bids that Church keep the ordinances which he taught them either by word or letter. Hence they gather, that beside the written word, there be unwritten traditions, that are indeed necessary to be kept and obeyed. Ans. It is very likely, that this Epistle to the Thessalonians was the first that ever Paul writ to any Church, though in order it have not the first place; and therefore at that time when this Epistle was penned, it might well fall out, that some things needful to salvation were delivered by word of mouth, not being as yet written by any Apostle. Yet the same things were afterward set down in writing, either in the second epistle or in the epistles of Paul. Object. II. That Scripture is Scripture, is a point to be believed: but that is a tradition unwritten: and therefore one tradition there is not written, that we are to believe. Ans. That the books of the old and new Testament are Scripture, it is to be gathered and believed not upon bare tradition, but from the very books themselves, on this manner. Let a man that is endued with the spirit of discerning, read the several books, withal let him consider the professed author thereof which is God himself, and the matter therein contained, which is a most divine and absolute truth full of piety; the manner and form of speech, which is full of majesty in the simplicity of words: the end whereat they wholly aim, which is the honour and glory of God alone, etc. & he shall be resolved that Scripture is Scripture, even by the Scripture itself. Yea, and by this means he may discern any part of Scripture, from the writings of men whatsoever. Thus then scripture proves itself to be scripture: & yet we despise not the universal consent or tradition of the Church in this case; which though it do not persuade the conscience, yet is it a notable inducement to move us to reverence, & regard the writings of the Prophets and Apostles. It will be said, where is it written that scripture is scripture? I answer, not in any one particular place or book of scripture, but in every line and page of the whole Bible to him that can read with the spirit of discerning, and can discern the voice of the true pastor, as the sheep of Christ can do. Object. III. Some books of the canon of the Scripture are lost, as the book of the wars of God, Num. 21.14. the book of the just. josua 10.13. the books of Chronicles of the Kings of Israel and juda. 1. King. 14.19. the books of certain prophets, Nathan, God, Iddo, Ahiah, and Semiah: and therefore the matter of these books must come to us by tradition. Answ. Though it be granted that some books of Canonical scripture be lost: yet the scripture still remains sufficient because the matter of those books (so farforth as it was necessary to salvation) is contained in these books of Scripture that are now extant. Again, I take it to be a truth (though some think otherwise) that no part of the Canon is lost: for Paul saith, Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures, etc. Rom. 15.4. Where he takes it for granted, that the whole Canon of holy scripture was then extant. For if he had thought, that some books of scripture had been lost, he would have said: whatsoever was written and is now extant, was written for our learning and comfort. For books that are lost serve neither for learning nor comfort. Again to hold that any books of scripture should be lost, calls into question God's providence, and the fidelity of the Church, who hath the books of God in keeping, and is therefore called the pillar and ground of truth. And touching the books before mentioned, I answer thus: The book of the wars of God, Num. 21. 14. might be some short bill or narration of things done among the Israelites, which in the days of Moses went from hand to hand. For sometime a book in Scripture signifieth a roll or catalogue, as the first chapter of Matthew, which containeth the genealogy of our Saviour Christ is called the book of the generation of jesus Christ. Again, the book of the just, and the books of Chronicles, which are said to be lost, were but as the Chronicles of England are with us: even politic records of the acts and events of things, in the kingdom of juda and Israel: out of which the Prophets gathered things necessary to be known, and placed them in holy scripture. As for the books of Iddo, Ahiah, Semiah, Gad, and Nathan, they were contained in the books of the Kings and Chronicles and in the books of Samuel, which were not written by him alone, but by sundry prophets, 1. Chr. 29.29. as also was the book of judges. As for the books of Solomon which are lost, they did not concern religion and matters of salvation, but were concerning matters of philosophy and such like things. Object. IV. Moses in Mount Sina, beside the written law, received from God a more secret doctrine, which he never writ, but delivered by tradition or word of mouth to the Prophets after him; and this the jews have now set down in their Cabala. Ans. This indeed is the opinion of some of the jews, whom in effect and substance sundry Papists follow: but we take it for no better than a jewish dotage. For if Moses had known any secret doctrine beside the written law, he would never have given this commandment of the said law, thou shalt not add any thing thereto. Object. V. Heb. 5. 12. God's word is of two sorts, milk and strong meat. By milk we must understand the word of God written wherein God speaks plainly to the capacity of the rudest: but strong meat is unwritten traditions, a doctrine not to be delivered unto all, but to those that grow to perfection. Ans. We must know, that one and the same word of God is milk and strong meat, in regard of the manner of handling and propounding of it. For being delivered generally and plainly to capacity of the simplest, it is milk; but being handled particularly and largely, and so fitted for men of more understanding, it is strong meat. As for example, the doctrine of the creation, of man's fall, and redemption by Christ, when it is taught overly and plainly, it is milk: but when the depth of the same is thoroughly opened, it is strong meat. And therefore it is a conceit of man's brain, to imagine that some unwritten word is meant by strong meat. Object. VI Sundry places of scripture be doubtful: and every religion hath his several exposition of them, as the Papists have theirs, and the Protestants theirs. Now then seeing there can be but one truth, when question is of the interpretation of Scripture, recourse must be had to the tradition of the Church, that the true sense may be determined and the question ended. Aug. de doct. Christ. l. 1. & 2. Ans. It is not so: but in doubtful places scripture itself is sufficient to declare his own meaning: first by the analogy of faith, which is the sum of religion gathered out of the clearest places of scripture: secondly, by the circumstances of the place and the nature and signification of the words: thirdly by conference of place with place. By these and like helps contained in scripture, we may judge which is the truest meaning of any place. Scripture itself is the text and the best gloss. And the scripture is falsely termed the matter of strife, it being not so of itself, but by the abuse of man. And thus much for our dissent concerning traditions, wherein we must not be wavering but steadfast, because notwithstanding our renouncing of popery; yet popish inclinations and dispositions be rife among us. Our common people marvelously affect human traditions: yea man's nature is inclined more to be pleased with them, then with the word of God. The feast of the nativity of our Saviour Christ is only a custom and tradition of the Church, and yet men are commonly more careful to keep it then the Lords day, the keeping whereof stands by the moral law. Positive laws are not sufficient to restrain us from buying and selling on the Sabbath: yet within the twelve days no man keeps market. Again see the truth of this in our affection to the ministery of the word: let the preacher allege Peter and Paul, the people count it but common sluffe, such as any man can bring; but let men come and allege Ambrose, Austin, and the rest of the fathers: oh, he is the man, he is alone for them. Again, let any man be in danger any way, and strait he sendeth to the wise man or wizard: God's word is not sufficient to comfort and direct him. All this argues that popery denied with the mouth, abides still in the heart: and therefore we must learn to reverence the written word by ascribing unto it all manner of perfection. The eight point: Of Vows. Our Consent. Touching Vows this must be known, that we do not condemn them altogether, but only labour to restore the purity of doctrine touching this point, which by the Church of Rome from time to time hath been corrupted and defaced. We hold therefore that a vow is a promise made to God touching some duties to be performed unto him: and it is twofold, general, or special. The general vow is that which concerns all believers: and it is made in the covenant both of the law, and of the Gospel. I will here only speak of the vow which is made in the covenant of the Gospel, in which there be two actions: one of God, the other of man. God in mercy on his part promiseth to men the remission of sins and life everlasting: and man again for his part promiseth to believe in Christ, and to obey God in all his commandments. All men ever made this vow unto God, as the jews in circumcision: which also they renewed so often as they received the Passeover: & in the new testament all that are baptised do the like. And in Baptism this vow is called the stipulation of a good conscience, whereby we purpose to renounce ourselves, to believe in Christ, and to bring forth the fruits of true repentance: and it ought to be renewed so oft as we are partakers of the supper of the Lord. This vow is necessary and must be kept as a part of the true worship of God; because it is a promise, wherein we vow to perform all duties commanded of God either in the law or in the Gospel. It may be demanded, considering we are bound to obedience, how we bind ourselves in baptism thereto. Ans. Though we be already bound partly by nature and partly by the written word, yet may we renew the same bond in a vow, and he that is bound may further bind himself, so it be for this end, to help his dullness for want of zeal, and to make himself more forward in duties of love to men and the worship of God: to this end David swore to keep the law of God. Psal. 119.116. though he were bound unto it by nature and by the written law itself. The special vow is that, which doth not reach to the person of all believers, but only concerns some special men upon some special occasions. And this kind of vow is twofold. The first, is the vow of a ceremonial duty in the way of service to God: and it was in practice in the Church of the jews under the old testament: examples hereof are two especially, the first was the vow of the Nazarites, whereto no kind of men were bound by God's commandment, but they bound themselves: God only prescribing the manner and order of keeping the same with rites pertaining thereto, as abstinence from wine, the not cutting of their hair, and such like. The second example is of the jews, when of their own accords, they vowed to give god house or land, sheep or oxen, or any like things, for the maintenance of the legal worship: and of this also God prescribeth certain rules, Levit 27. Now these vows were part of the jewish pedagogue or ceremonial law, wherein God trained up the jews in the old testament: and being observed of them, they were parts of God's worship: but now under the Gospel they are not: being all abolished with the ceremonial law, to which Christ put an end at his death upon the cross. It is true Paul made a vow, and since kept the same, in the time of the new testament, Act. 18. yet not as a part of God's worship: but as a thing indifferent for the time, wherein he only condescended to the weakness of the jews, that by this means he might bring them the better unto Christ. And whereas Christ is called a Nazarite, Matth. 2.23. we may not think he was of that very order, because he did not abstain from wine: but he was so termed because he was the verity & accomplishment of this order. For by it was signified that God's Church was a peculiar people severed or chosen out of the world, and that Christ in respect of holiness was also separated from all sinners. And the words in S. Matthew, he shall be called a Nazarite, are borrowed from the book of judges, cap. 13. where they are properly spoken of Samson, and in type or figure of Christ. For as Samson saved Israel by his death, so did Christ save his Church. And as Samson killed his enemies more by death then by life, so did Christ. It is plain therefore that this kind of vow bindeth not us: for there are no more ceremonies to be kept under the gospel for parts of God's worship, but the outward rites of baptism and the Lords supper. Vows concerning meats, drinks, attire, touching, tasting, times, places, days, were proper to the jews. The second kind of special vow is that whereby a man promiseth freely to perform some outward and bodily exercise, for some good end: and this vow also (if it be made accordingly) is lawful, and belongs both to the Church of the old and new testament. In the old we have the example of the Rekabites, jer. 35. who by the appointment of jonadab their father abstained from strong drink, and wine, from planting vineyards and orchards: whereby jonadab intended only to break them before hand, and to acquaint them with their future condition and state, that they should be strangers in a foreign land: that so they might prepare themselves to endure hardness in the time to come. And now in the new testament we have warrant in like manner to vow: as if a man by drinking of wine or strong drink, find himself prone to drunkenness, he may vow with himself to drink no more wine nor strong drink for so long time, as he feels the drinking thereof will stir up his infirmity, and minister occasion of sinning. Of this kind also are the vows in which we purpose and promise to God, to keep set times of fasting, to task ourselves in prayer and reading of holy scriptures, and to give set alms for special causes known to ourselves, and to do sundry like duties. And that we be not deceived in making such vows, certain rules must be remembered: I. that the vow be agreeable to Gods will and word: for if it be otherwise, the making as also the keeping thereof is sin. Vows must not be the bonds of iniquity. II. It must so be made, that it may ftand with Christian liberty. For we may not make such things necessary in conscience, which God hath made free. Now Christian liberty allows unto us the free use of all things indifferent, so it be out of the case of offence. Hence it follows that vows must be made and kept or not kept, so farforth as in conscience they may stand or not stand with our liberty purchased by Christ. III. The vow must be made with consent of superiors, if we be under government. Thus among the jews the vow of a daughter might not stand, unless the consent of Parents came thereunto. IV. It must be in the power & ability of the maker thereof, to do or not to do. A vow made of a thing impossible, is no vow. V. It must be agreeable to the calling of him that maketh it: that is, both to his general calling as he is a Christian, and to that particular calling whereein he liveth. If it be against either one or both, it is unlawful. VI It must be made with deliberation. Rash vows be not lawful, though the things vowed may be done lawfully. VII. The end must be good which is to preserve and exercise the gifts of faith, prayer, repentance, obedience, and other virtues of the mind; as also to testify our thankfulness unto God for blessings received. These are the principal rules that must be observed in making of vows: and herewithal must be remembered, that vows made on this manner, are by themselves no part of God's worship, but only helps and furtherances thereunto: and thus are we to esteem of all the vows of the new Testament. And 〈◊〉 much of special vows, and of our consent herein. The dissent or difference. The points of difference between us touching vows are especially three. I. The Church of Rome teacheth that in the new Testament we are as much bound to make vows, as was the Church of the jews, and that even in external exercises. We say no: considering the ceremonial law is now abolished: and we have only two ceremonies by commandment to be observed, Baptism, and the Supper of the Lord. Again we are not so much bound to make or keep vows as the jews were; because they had a commandment so to do, and we have none at all. But they allege to the contrary the Prophet Esai, chap. 19.20. who speaking of the time of the Gospel, saith, The Egyptians shall know the Lord, and shall vow unto him and keep it. I answer two ways: first, that the Prophet in this place expresseth and signifieth the spiritual worship of the new Testament by ceremonial worship then used: as he doth also in the last chapter where he calleth the ministers of the new testament Priests and Levites. Secondly, we grant, the Church of the new Testament makes vows unto God, but they are of moral and evangelical duties; which must not be left undone: and if vowing will indeed further them, it is not to be neglected. And therefore so oft as we come to the Lords Table, we in heart renew the vow and promise of obedience. And though vows be made of things and actions indifferent, yet are they not any parts of God's worship, which is the point to be proved. Again they allege, Psal. 75.11. Vow unto God and perform it. And they say that this commandment binds all men. Answ. That commandment first binds the jews to the making of ceremonial vows. Again David here speaks of the vowing of praise and thanksgiving unto God: and so he expounds himself, Psal. 56. 12. My vows are upon me, I will offer praises unto God: and this vow indeed concerneth all men, because it respects a moral duty, which is to set forth the praise of God. II. Point of difference. They also hold, that vows made even of things not commanded, as meats, drinks, attire, etc. are parts of God's worship, yea that they tend to a state of perfection, in that the keeping of them brings man to an higher estate than the keeping of the law can do. We flatly say, no: holding that lawful vows be certain a adminicula cultus divini. stays and props of God's worship, and not the worship itself. For Paul saith plainly, 1. Tim. 4.8. Bodily exercise profiteth little, but godliness is profitable for much. Again, as God's kingdom is, so must his worship be: and God's kingdom standeth not in outward things, as in eating, drinking, and such like actions: and therefore his worship standeth not in outward things. III. Point of difference. They maintain such vows to be made, as are not agreeable to the rules before named: and herein also we are to dissent from them. The first and principal is, the vow of continency, whereby a man promiseth to God to keep chastity always in single life, that is, out of the estate of wedlock. This kind of vow is flat against the word of God: and therefore unlawful. For Paul saith, 1. Corinth. 7.9. If they can not contain, let them marry. 1. Tim. 4.1. It is a doctrine of devils to forbid to marry. Hebr. 13.4. Marriage is honourable among all, and the bed undefiled. Again, this vow is not in the power of himself that voweth: for continency is the gift of God, who giveth not it unto all, but to whom he will and when he will, and as long as he will. They allege, that in the want of continency, fasting and prayer obtain it. Answ. It is not so: Gods gifts be of two sorts: some are common to all believers, as the gift of faith, repentance and the fear of God, etc. others are peculiar to some only, as the gift of continency, 1. Corinth. 7.7. I would that all men were as I myself am, but every man hath his proper gift of God, one this way, an other that way. Now, if we fast and pray for the increase of the common gifts of God, as faith, repentance, and all such as are needful to salvation, we may obtain them in some measure, but the like can not be said of particular gifts. The child of God may pray for health or wealth, and not obtain either of them in this world; because it is not the will of God to vouchsafe these blessings to all men: and Paul prayed three times to be delivered from a temptation, and yet obtained not his suit. And so may we likewise pray for chastity in single estate, and yet never obtain it: because, it may be, it is the will of God to save us without it. This vow therefore we abhor as a thing that hath heretofore and doth still bring forth innumerable abominations in the world. Yet here mark in what manner we do it. First of all, though we mislike the vow: yet we like and commend single life. Marriage indeed is better in two respects: first because God hath ordained it to be a remedy of continency to all such persons as can not contain: secondly because it is the seminary both of Church and commonwealth; and it bringeth forth a seed of God for the enlarging of his kingdom. Yet single life in them that have the gift of continency, is in some respects to be preferred. First, because it brings liberty in persecution. Thus Paul saith, 1. Corin. 7.26. I suppose it to be good for the present necessity for a man so to be. Secondly, because it frees men from the common cares, molestations, and distractions that be in the family, vers. 28. Such shall have trouble in the flesh, but I spare you. Thirdly, because single parties do commonly with more bodily ease and liberty worship God: it being still presupposed, that they have the gift of continency. v. 34. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit. Again, though we mislike the vow, yet we hold and teach, that men or women being assured that they have the gift of continency, may constantly resolve and purpose with themselves to live and lead a single life. 1. Cor. 7. 37. He that standeth firm in his own heart that he hath no need, but hath power of his own will, and hath so decreed in his heart that he will keep his virgin, he doth well. And we embrace the saying of Theodoret on 1. Tim. chap. 4. For he doth not (saith he) blame single life or continency, but he accuseth them that by law enacted compel men to follow these. And men made themselves chaste for the kingdom of heaven, Matth. 19.12. not by vow, but by a purpose of heart, which is far less than a vow, and may be changed upon occasion, whereas a vow cannot, unless it do evidently appear to be unlawful. Thirdly, for such persons as are able to contain, to live single for the ends before named, indeed we hold it to be no counsel of perfection, yet do we not deny it to be a counsel of expedience, or outward ease: according to that which Paul saith, v. 25. I give mine advise—, and 35. I speak this for your commodity not to entangle you in a snare. Lastly, we think that if any having the gift of continency, do make a vow to live single, and yet afterward marry (the said gift remaining) they have sinned. Yet not because they are married but because their vow is broken. And thus said Augustine of widows that married after their vow. lib. de bono viduit. cap. 9 The second is the vow of poverty and monastical life, in which men bestow all they have on the poor: and give themselves wholly and only to prayer and fasting. This vow is against the will of God. Act. 20.35. It is a more blessed thing to give then to receive. Prou. 28.7. Give me neither riches nor poverty. Deut. 28.22. Povertie is numbered among the curses of the law: none whereof are to be vowed. And it is the rule of the holy Ghost, 2. Thess. 3. 10. He that will not labour, namely in some special and warrantable calling, must not eat. And v. 12. I exhort that they work with quietness and eat their own bread. Now when as men live apart from others, giving themselves only to prayer and fasting, they live in no calling. And it is against the general vow made in baptism, because it freeth men from sundry duties of the moral law, and changeth the proper end of man's life. For every man must have two callings. The first is a general calling of a Christian, by virtue of which he performeth worship unto God, and duties of love to men. The second is a particular calling, wherein according to his gift he must do service to men in some function, pertaining either to the Church or commonwealth whereof he is a member. And the first of these twain must be performed in the second: and the second in and with the first. The end of man's life is, not only to serve God by the duties of the first table, but by serving of man in the duties of the second table to serve God. And therefore the love of our neihhbour is called the fulfilling of the whole law, Rom. 13.10. because the law of God is practised not apart, but in and with the love of our neighbour. This being so, it is manifest that vowed poverty in monkish life makes many unprofitable members both of Church and commonwealth. And though we mislike this vow also, yet we do it, holding these conclusions. I. That a man may forsake all his goods upon special calling, as the Apostles did, when they were sent to preach the Gospel through the whole world. Secondly goods may be forsaken, yea wife, children, parents, brethren, and all, in the case of confession, that is, when a man for the religion of Christ is persecuted and constrained to forsake all he hath. For then the second table gives place to the duties of the first. Mark. 10.29. II. That, for the time of persecution, men may withdraw themselves (just occasion offered) and go apart to wildernesses or like places, Heb. 11.37. yet for the time of peace I see no cause of solitary life. If it be alleged that men go apart for contemplation and spiritual exercises, I say again that God's grace may as well be exercised in the family as in the cloister. The family is indeed as it were a school of God, in which they that have but a spark of grace, may learn & exercise many virtues; the acknowledgement of God, invocation, the fear of God, love, bountifulness, patience, meekness, faithfulness, etc. Nay here be more occasions of doing or taking good, then be or can be in a cloister. III. That, we condemn not the old and ancient Monks, Zozom. l. 1. cap. 13. though we like not every thing in them. For they lived not like idle-bellies, but in the sweat of their own brows, as they ought to do: and many of them were married: a Epiph. bar. 78. August. de mon. Eccl. l. 2. c. 31. & de opere Monach. c. 17. and in their meat, drink, apparel, rule, vow, and whole course of life, differed from the Monks of this time; even as heaven from earth. The third vow is of regular obedience, whereby men give themselves to keep some devised rule or order, standing most commonly in the observation of exercises in outward things, as meats and drinks, and apparel, etc. This vow is against Christian liberty, whereby is granted a free use of all things indifferent, so it be without the case of offence. Gal. 5.1. Stand fast in the liberty wherein Christ hath made you free. Coloss. 2. 16. Let no man judge you in meat and drink. To conclude, whereas the Papists magnify these their vows, & yet make no such account of the vow in baptism: we for our parts must be contrary to them, not only in judgement, but also in practice: and we ought to have special care to make good the vows we have plight to God according to his commandment. In our creation we made vow of obedience: and being received into the covenant of grace, we vowed to believe in Christ, and to bring forth fruits of new obedience, and this vow is renewed as oft as we come to the Lords table: our duty therefore is, to perform them also to God, as David saith, Vow unto God and keep it: and if we keep them not, all turns to our shame and confusion. Men stand much on the keeping of that word which they have passed to men, and it is taken for a point of much honesty, as it is indeed. Now then, if there be such care to keep touch with men, much more should we have care to keep covenant with God. The ninth point. Of Images. Our consent. Conclus. I. We acknowledge the civil use of images as freely and truly as the Church of Rome doth. By civil use I understand, that use which is made of them in the common societies of men, out of the appointed places of the solemn worship of God And this to be lawful, it appeareth; because the arts of painting and graving are the ordinance of God: and to be skilful in them is the gift of God, as the example of Bezaleel, and Aholiab declare, Exod. 35. ●0. This use of Images may be in sundry things. I. In the adorning & setting forth of buildings: thus Solomon beautified his throne with the image of lions. And the Lord commanded his temple to be adorned with the images of palm trees, of pomegranates, of bulls, cherubes, and such like. II. It serves for the distinction of coins; according to the practice of Emperors and Princes of all nations. When Christ was asked, Math. 22. whether it was lawful to give tribute to Cesar or no? he called for a penny and said, Whose image or superscription is this, they said, Caesar's: he than said, Give to Cesar the things that are Caesar's: not condemning but approving the stamp or image upon his coin. And though the jews were forbidden to make images in way of representation, or worship of the true God: yet the Sycle of the sanctuary, which they used, specially after the time of Moses, was stamped with the image of the Almond tree, and the pot of Manna. III. Images serve to keep in memory friends deceased, whom we reverence. And it is like, that hence came one occasion of the images that are now in use in the Roman Church. For in the days after the Apostles men used privately to keep the pictures of their friends departed: and this practice after crept into the open congregation; and at last, superstition getting head, images began to be worshipped. Conclus. II. We hold the historical use of images to be good and lawful: and that is, to represent to the eye the acts of histories, whether they be human, or divine: and thus we think the histories of the Bible may be painted in private places. Conclus. III. In one case it is lawful to make an image to testify the presence or the effects of the majesty of God, namely when God himself gives any special commandment so to do. In this case Moses made and erected a brazen serpent, to be a type, sign, or image to represent Christ crucified. joh. 3.14 And the Cherubes over the mercieseat served to represent the majesty of God, to whom the Angels are subject. And in the second commandment it is not simply said, Thou shalt not make a graven image: but with limitation, Thou shalt not make to thyself, that is, on thine own head upon thine own will and pleasure. Conclus. FOUR The right images of the new Testament which we hold and acknowledge, are the doctrine and preaching of the Gospel, and all things that by the word of God pertains thereto. Gal. 3. Who hath bewitched you that ye should not obey the truth, to whom jesus Christ was before described in your sight and among you crucified. Hence it follows that the preaching of the word, is as a most excellent picture in which Christ with his benefits are lively represented unto us. And we descent not from Origen, contra Cels. lib. 8. who saith, We have no images framed by any base workman, but by such as are brought forth and framed by the word of God; namely patterns of virtue, and frames resembling Christians. He means that Christians themselves are the images of Christians. The difference. Our dissent from them touching images stands in three points. I. The Church of Rome holds it lawful for them to make images to resemble God, though not in respect of his divine nature; yet in respect of some properties and actions. We on the contrary hold it unlawful for us to make any image, any way to represent the true God: or, to make an image of any thing in way of religion, to worship God, much less the creature thereby. For the second commandment saith plainly, Exod. 20.4. Thou shalt not make to thyself any graven image, or the likeness of any thing in heaven, etc. The Papists say, the commandment is meant of the images of false gods. But, will they, nill they, it must be understood of the images of the true jehovah; and it forbids us a So saith Roman Cate●h. o●●. Command. to resemble God, either in his nature, properties, or works, or to use any resemblance of him for any sacred use: as to help the memory, when we are about to worship God. Thus much the holy Ghost who is the best expounder of himself, teacheth most plainly, Deut. 4.15,16. Thou sawest no image at all (either of false or true God) and therefore thou shalt not make any likeness of any thing. And again the Prophet Esai, chap. 40.18. reproving idolaters, asketh to whom they will liken God, or, what similitude will they set upon him. and v. 21. Know ye nothing? have you not heard? hath it not been told you from the beginning? As if he should say, have ye forgotten the second commandment, that God gave unto your fathers? And thus he flatly reproves all them that resemble the true God in images. But they say further, that by images in the second commandment are meant idols, that is (say they) such things as men worship for gods. Answ● If it were so, we should confound the first and second commandments. For the first, Thou shalt have no other gods before my face, forbids all false gods, which man wickedly frames unto himself, by giving his heart and principal affections thereof, to them: and therefore idols also are here forbidden, when they are esteemed as Gods. And the distinction they make that an Image is the representation of true things, an Idol of things supposed, is false. a de Idol. c. 3. Tertullian saith, that every form of representation is to be termed an Idol. And b Etym. l. 8. Isidore saith, that the heathen used the names of image and idol indifferently in one and the same signification. And Saint Steven in his apology, Act. 7.4. ●. calls the golden calf an Idol. c in Isa. 37. Hierome saith, that idols are images of dead men. Ancient Divines accord with all this which I have said. Lactantius saith, inst lib. 2. cap. 19 Where images are for religions sake, there is no religion. The Council of Elibera● can. 36. decreed, that nothing should be painted on the walls of Churches, which is adored of the people. d contr. Ce●s. lib. 7. Origen, We suffer not any to worship jesus at altars, images and temples: because it is written, Thou shalt have none other Gods. And e Epist. ad job. Hierus. Epiphanius faith, It is against the authority of the Scriptures to see the image of Christ, or of any Saints hanging in the Church. In the seventh Council of Constantinople, these words of Epiphanius are cited against the Encratitae. Be mindful be loved children not to bring images into the Church, nor set them in the places where the Saints are buried, but always carry God in your hearts: neither let them be suffered in any common house: for it is not meet that a Christian should be occupied by the eyes but by the meditation of the mind. Arguments of the Papists. The reasons which they use to defend their opinions are these, I. In Salomon's temple were erected Cherubins, which were images of Angels, on the Mercieseat where God was worshipped: and thereby was resembled the majesty of God: therefore it is lawful to make images to resemble God. Answ. They were erected by● special commandment from God, who prescribed the very form of them and the place where they must be set: and thereby Moses had a warrant to make them; otherwise he had sinned: let them show the like warrant for their images if they can. Secondly the Cherubin's were placed in the holy of holies in the most inward place of the Temple, and consequently were removed from the sight of the people, who only heard of them: and none but the high priest saw them, and that but once a year. And the Cherubins without the veil though they were to be seen, yet were they not to be worshipped. Exod. 20.4. Therefore they serve nothing at all to justify the images of the church of Rome. Object. II. God appeared in the form of a man to Abraham, Gen. 18. 1, 13. and to Daniel, who saw the ancient of days sitting on a throne, Dan. 9 Now as God appeared, so may he be resembled: therefore (say they) it is lawful to resemble God in the form of a man or any like image in which he showed himself to men. Ans. In this reason the proposition is false: for God may appear in whatsoever form it pleaseth his majesty; yet doth it not follow, that man should therefore resemble God in those forms: man having no liberty to resemble him in any form at all; unless he be commanded so to do. Again, when God appeared in the form of a man, that form was a sign of God's presence only for the time when God appeared and no longer; as the bread and wine in the Sacrament are signs of Christ's body and blood, not for ever but for the time of administration: for afterward they become again as common bread and wine. And when the holy Ghost appeared in the likeness of a dove, that likeness was a sign of his presence no longer than the holy Ghost so appeared. And therefore he that would in these forms represent the Trinity, doth greatly dishonour God, and do that for which he hath no warrant. Object. III. Man is the image of God, but it is lawful to paint a man, and therefore to make the image of God. Ans. A very cavil: for first a man cannot be painted, as he is the image of God, which stands in the spiritual gifts of righteousness and true holiness. Again, the image of a man may be painted for civil or historical use, but to paint any man for this end to represent God, or in the way of religion, that we may the better remember and worship God, it is unlawful. Other reasons which they use, are of small moment, and therefore I omit them. II. Differ. They teach and maintain, that images of God and of Saints may be worshipped with religious worship, specially the crucifix. For a Summ. part. 3. quest. 25. art. 3. Thomas of Watering saith, Seeing the cross doth represent Christ, who died upon a cross, and is to be worshipped with divine honour: it followeth that the cross is to be worshipped so too. We on the contrary, hold they may not. Our principal ground is the second commandment, which containeth two parts: the first forbiddeth the making of images to resemble the true God: the second forbids the worshipping of them, or God in them: in these words, Thou shalt not bow down to them. Now, there can be no worship done to any thing less than the bending of the knee. Again the brazen serpent was a type or image of Christ crucified, joh. 3.14. appointed by God himself: yet when the people burned incense to it, 2. King. 18.4. Hezekias broke it in pieces, and is therefore commended. And when the devil bade our Saviour Christ, but to bow down the knee unto him, and he would give him the whole world: Christ rejects his offer, saying, Thou shalt worship the Lord thy God, and him only shalt thou serve. Math. 4. 10. Again it is lawful for one man to worship another with civil worship, but to worship man with religious honour is unlawful. For all religious worship is prescribed in the first table: and the honour due to man is only prescribed in the second table and the first commandment thereof, Honour thy father: which honour is therefore civil and not religious. Now the meanest man that can be, is a more excellent image of God, than all the images of God or of Saints that are devised by men. Augustine, and long after him Gregory, in plain terms denieth images to be adored. The Papists defend their opinions by these reasons. I. Psal. 99.5. Cast down yourselves before his footstool. Ans. The words are thus to be read: Bow at his footstool: that is, at the Ark and Mercyseat, for there he hath made a promise of his presence: the words therefore say not, bow to the Ark, but to God at the Ark. II. Object. Exod. 3.5. God said to Moses, Stand afar off and put off thy shoes, for the place is holy. Now if holy places must be reverenced, then much more holy images, as the cross of Christ, and such like. Ans. God commanded the ceremony of putting off the shoes, that he might thereby strike Moses with a religious reverence, not of the place but of his own majesty, whose presence made the place holy. Let them show the like warrant for images. III. Object. It is lawful to kneel down to a chair of estate in the absence of the king or Queen: therefore much more to the images of God & of Saints in heaven glorified, being absent from us. Answer. To kneel to the chair of estate, is no more but a civil testimony, or sign of civil reverence by which all good subjects when occasion is offered, show their loyalty and subjection to their lawful princes. And this kneeling being on this manner, and to no other end, hath sufficient warrant in the word of God. But kneeling to the image of any Saint departed, is religious and consequently more than civil worship, as the Papists themselves confess. The argument than proveth nothing, unless they will keep themselves to one and the same kind of worship. III. Differ. The Papists also teach, that God may be lawfully worshipped in images, in which he hath appeared unto men: as the Father, in the image of an old man: the son in the image of a man crucified: and the holy Ghost in the likeness of a dove, etc. But we hold it unlawful to worship God, in, by, or at any image: for this is the thing which (as I have proved before) the second commandment forbiddeth. And the fact of the Israelites, Exod. 32. in worshipping the golden calf is condemned as flat idolatry; albeit they worshipped not the calf but God in the calf; for v. 5. Aaron saith, Tomorrow shall be the solemnity of jehovah: whereby he doth give us to understand, that the calf was but a sign of jehovah whom they worshipped. Object. It seems the Israelites worshipped the calf. For Aaron saith, v. 4. These be thy Gods (O Israel) that brought thee out of Egypt. Ans. Aaron's meaning is nothing else, but that the golden calf was a sign of the presence of the true God. And the name of the thing signified is given to the sign, as upon a stage he is called a king that represents the king. And Augustine saith, ad Simpli●. lib. 2. q. 3. that images are wont to be called by the names of things whereof they are images, as the counterfeit of Samuel is called Samuel. And we must not esteem them all as mad men to think that a calf made of their earings, being but one or two days old, should be the God that brought them out of Egypt with a mighty hand many days before. And these are the points of difference touching images; wherein we must stand at variance for ever with the Church of Rome. For they ●rre in the foundation of religion, making indeed an idol of the true God, and worshipping another Christ than we do, under new terms, maintaining the idolatry of the heathen. And therefore have we departed from them: and so must we still do because they are Idolaters; as I have proved. The X. point. Of real presence. Our Consent. I. We hold and believe a presence of Christ's body and blood in the sacrament of the Lords supper: and that no feigned, but a true and real presence which must be considered two ways: first in respect of the signs, secondly in respect of the communicants. For the first we hold and teach, that Christ's body and blood, are truly present with the bread and wine, being signs in the Sacrament: but how? not in respect of place or coexistence: but by sacramental relation on this manner. When a word is uttered, the sound comes to the ear; and at the same instant, the thing signified comes to the mind; and thus by relation the word and the thing spoken of, are both present together. Even so at the Lords table bread and wine must not be considered barely, as subsistances and creatures, but as outward signs in relation to the body and blood of Christ: and this relation, arising from the very institution of the Sacrament, stands in this, that when the elements of bread and wine are present to the hand and to the mouth of the receiver; at the very same time the body and blood of Christ are presented to the mind: thus and no otherwise is Christ truly present with the signs. The second presence is in respect of the communicants, to whose believing hearts he is also really present. It will be said, what kind of presence is this? Ans. Such as the communion in the sacrament is, ●uch is the presence: and by the communion must we judge of the presence. Now the communion is on this manner: God the father according to the tenor of the evangelical covenant. gives Christ in this sacrament as really and truly, as any thing can be given to man, not by part and piecemeal (as we say) but whole Christ, God and man, on this sort. In Christ there be two natures, the godheads & manhood. The godhead is not given in regard of substance, or essence: but only in regard of efficacy, merits, & operation conceived thence to the manhood. And further in this sacrament Christ's whole manhood is given both body and soul, in this order. First of all is given the very manhood in respect of substance, and that really: secondly the merits and benefits thereof, as namely, the satisfaction performed by and in the manhood; to the justice of God. And thus the entire manhood with the benefits thereof, are given wholly and jointly together. For the two dislinct signs of bread and wine signify not two distinct givings of the body apart, and the blood apart; but the full and perfect nourishment of our souls. Again the benefits of Christ's manhood are diversly given, some by imputation, which is, an action of God accepting that which is done by Christ as done by us: and thus it hath pleased God to give the passion of Christ and his obedience. Some again are given by a kind of propagation, which I cannot fitly express in terms but I resemble it thus. As one candle is lighted by another, and one torch or candlelight is conveyed to twenty candles: even so the inherent righteousness of every believer, is derived from the storehouse of righteousness, which is in the manhood of Christ; for the righteousness of all the members, is but the fruit thereof, even as the natural corruption in all mankind, is but a fruit of that original sin which was in Adam. Thus we see how God for his part gives Christ: and that really. To proceed, when God gives Christ, he gives withal at the same time the spirit of Christ, which spirit creates in the heart of the receiver the instrument of true faith, by which the heart doth really receive Christ given of God, by resting upon the promise, which God hath made that he will give Christ and his righteousness to every true believer. Now then, when God gives Christ with his benefits, & man for his part by faith receives the same as they are given, there riseth that union which is between every good receiver and Christ himself. Which union is not forged but a real, true, and near conjunction: nearer than which, none is or can be: because it is made by a solemn giving and receiving that passeth between God and man: as also by the bond of one and the same spirit. To come then to the point, considering there is a real union, and consequently a real communion between us and Christ, (as I have proved) there must needs be such a kind of presence wherein Christ is truly and really present to the heart of him that receives the sacrament in faith. And thus far do we consent with the Romish Church touching real presence. The dissent. We differ not touching the presence itself, but only in the manner of presence. For though we hold a real presence of Christ's body and blood in the sacrament, yet do we not take it to be local, bodily, or substantial, but spiritual and mystical; to the signs by sacramental relation, and to the communicants by faith alone. On the contrary the Church of Rome maintains transubstantiation, that is, a local, bodily, and substantial presence of Christ's body and blood, by a change and conversion of the bread and wine into the said body and blood. Our reasons. I. This corporal presence overturns sundry articles of faith. For we believe that the body of Christ was made of the pure substance of the Virgin Marie, and that but once, namely when he was conceived by the holy Ghost, and borne. But this cannot stand, if the body of Christ be made of bread and his blood of wine, as they must needs be, if there be no succession or annihilation but a real conversion of substances in the sacrament: unless we must believe contrarieties, that his body was made of the substance of the Virgin, & not of the Virgin; made once and not once but often. Again, if his body and blood be under the forms of bread and wine, then is he not as yet ascended into heaven, but remains still among us. Neither can he be said to come from heaven at the day of judgement: for he that must come thence to judge the quick and dead, must be absent from the earth. And this was the ancient faith. Augustine saith, Tract. 1. in joh. Li. 9 in joh. c. 21. Contr. Eutich. l. 1. & 4 Lib. 2. ad Thrasi mundum. that Christ according to his majesty and providence and grace is present with us to the end of the world: but according to his assumed flesh he is not always with us. Cyril saith, He is absent in body and present in virtue, whereby all things are governed. Vigilius saith, That he is gone from us according to his humanity: he hath left us in his humanity: in the form of a servant absent from us: when his flesh was on earth, it was not in heaven: being on earth, he was not in heaven: and being now in heaven, he is not on earth. Fulgentius saith, One and the same Christ according to his human substance, was absent from heaven when he was on earth: and left the earth when he ascended into heaven. Reason II. This bodily presence overturns the nature of a true body, whose common nature or essential property it is, to have length, breadth, & thickness, which being taken away a body is no more a body. And by reason of these three dimensions, a body can occupy but one place at once, as Aristotle said, cap. de categor. quant. the property of a body is to be seated in some place, so as a man may say where it is. They therefore that hold the body of Christ to be in many places at once, do make it no body at all; but rather a spirit, and that infinite. They allege that God is almighty; that is true indeed, but in this and like matters we must not dispute what God can do, but what he will do. And I say further because god is omnipotent, therefore there be some things which he cannot do, as for him to deny himself, to lie, & to make the parts of a contradiction to be both true at the same time. To come to the point, if God should make the very body of Christ to be in many places at once, he should make it to be no body while it remains a body: and to be circumscribed in some one place and not circumscribed, because it is in many places at the same time: to be visible in heaven and invisible in the sacrament; and thus should he make contradictions to be true: which to do, is against his nature, and argues rather impotency than power. Augustine saith to this purpose. De Symb. ad Catech. l. 1. c. 1. If he could lie, deceive, he deceived, deal unjustly, he should not be omnipotent. And, Therefore he is omnipotent, because he can not do these things. Again, He is called omnipotent by doing that which he will, and not by doing that which he will not: which if it should befall him, he should not be omnipotent. Reason III. Transubstantiation overturns the very supper of the Lord. For in every sacrament there must be a sign, a thing signified, and a proportion or relation between them both. But popish real presence takes all away: for when the bread is really turned into Christ's body, and the wine into his blood, than the sign is abolished, and there remains nothing but the outward forms or appearance of bread and wine. Again, it abolisheth the ends of the sacrament, whereof one is to remember Christ till his coming again, who being present in the sacrament bodily, needs not to be remembered: because helps of remembrance are of things absent. Another end is to nourish the soul unto eternal life: but by transubstantiation the principal feeding is of the body and not of the soul, which is only fed with spiritual food: for though the body may be bettered by the food of the soul, yet can not the soul be fed with bodily food. Reason IV. In the sacrament the body of Christ is received as it was crucified, & his blood as it was shed upon the cross: but now at this time Christ's body crucified, remains still as a body, but not as a body crucified; because the act of crucifying is ceased. Therefore it is faith alone, that makes Christ crucified to be present unto us in the sacrament. Again, that blood which ran out of the feet and hands and side of Christ upon the cross, was not gathered up again and put into the veins: nay, the collection was needles, because after the resurrection, he lived no more a natural but a spiritual life: & none knows what is become of this blood. The Papist therefore can not say it is present under the form of wine locally: and we may better say it is received spiritually by faith, whose property is to give a being to things which are not. Reason V. 1. Cor. 10.3. The fathers of the old testament did eat the same spiritual meat, and drink the same spiritual drink: for they drank of the rock which was Christ. Now they could not eat his body which was crucified, or drink his blood shed bodily, but by faith: because than his body and blood were not in nature. The Papists make answer, that the fathers did eat the same meat, and drink the same spiritual drink with themselves, not with us. But their answer is against the text. For the Apostles intent is to prove, that the jews were every way equal to the Corinthians, because they did eat the same spiritual meat, and drank the same spiritual drink with the Corinthians; otherwise his reason proves not the point which he hath in hand, namely that the Israelites were nothing inferior to the Corinthians. Reason VI And it is said, the Sabbath was made for man, and not man for the Sabbath: so it may be said, that the sacrament of the Lords supper was made for man, and not man for it: and therefore man is more excellent than the sacrament. But if the signs of bread and wine be really turned into the body and blood of Christ, then is the sacrament infinitely better than man; who in his best estate is only joined to Christ, and made a member of his mystical body: whereas the bread and wine are made very Christ. But the sacrament or outward elements indeed are not better than man: the end being always better than the thing ordained to the end. It remains therefore that Christ's presence is not corporal but spiritual. Again in the supper of the Lord, every believer receiveth whole Christ, God and man, though not the godhead: now by this carnal eating, we receive not whole Christ, but only a part of his manhood: and therefore in the sacrament there is no carnal eating, and consequently no bodily presence. Reason VII. The judgement of the ancient Church. Theodoret saith, Dialog. 1. immutab. The same Christ, who called his natural body food and bread, who also called himself a vine, he vouchsafed the visible signs the name of his own body, not changing nature, but putting grace to nature, whereby he means consecration. And, same dialog. The mystical signs after sanctification lose not their proper nature. For they remain in their first nature, and keep their first figure and form: and as before, may be touched and seen: and that which they are made, is understood, believed, adored. Gelasius saith, Lib. de duab. nat. Christ. Bread and wine pass into the substance of the body & blood of Christ, yet so as the substance or nature of bread and wine ceaseth not. And they are turned into the divine substance, yet the bread and wine remain still in the property of their nature. Lombard saith, Li. 4. dist. 11. If it be asked what conversion this is, whether formal, or substantial, or of an other kind, I am not able to define. And that the fathers held not transubstantiation, I prove it by sundry reasons. First, they used in former times a Hesych. lib. 2. c. 8. in Leviticum. Theodoret. dialog. 2. to burn with fire that which remained after the administration of the Lords supper. Secondly by the sacramental union of the bread and wine with the body and blood of Christ, they used to confirm the personal union of the manhood of Christ with the godhead against heretics: which argument they would not have used, if they had believed a popish real presence. Thirdly it was a custom in Constantinople, that if many parts of the sacrament remained after the administration thereof was ended, that young children should be sent for from the school to eat them; who nevertheless were barred the Lords table. evang. l. 4. Niceph. l. 17 c. 25. And this argues plainly that the Church in those days, took the bread after the administration was ended, for common bread. Again, it was once an order in the Roman Church, that the wine should be consecrated by dipping into it bread, which had been consecrated. Am●la. 2. l. de off. eccles. c. 12. & 15. Li. de expos. Liturg. c. 26. But this order cannot stand with the real presence, in which the bread is turned both into the body and blood. Nicholaus Cabasilas saith, After he hath used some speech to the people, he erects their minds, and lists their thoughts from earth and saith, Sursum corda, Let us lift up our hearts, let us think on things above, and not on things that are upon the earth. They consent & say, that they lift up their hearts thither, where is their treasure, and where Christ sits at the right hand of his father. Objections of Papists. I. Their first reason is, joh. 6.55. My flesh is meat indeed, and my blood is drink indeed: therefore (say they) Christ's body must be eaten with the mouth and his blood drunk accordingly. Ans. The chapter must be● understood of a spiritual eating of Christ: his body is meat indeed, but spiritual meat, & his blood spiritual drink, to be received not by the mouth, but by faith. This is the very point that Christ here intends to prove, namely that to believe in him is to eat his flesh and to drink his blood are all one. Again, this chapter must not be understood of that special eating of Christ in the sacrament: for it is said generally, v. 53. Except ye eat the flesh of Christ, and drink his blood, ye have no life in you: and if these very words (which are the substance of the chapter) must be understood of a sacramental eating, no man before the coming of Christ was saved: for none did bodily eat or drink his body or blood; considering it was not then existing in nature, but only was present to the believing heart by faith. II. Object. another argument is taken from the words of the institution. This is my body. Ans. These words must not be understood properly but by a figure: his body being put for the sign and seal of his body. It is objected, that when any make their last wills and testaments, they speak as plainly as they can; now in this supper Christ ratifies his last will and testament: & therefore he spoke plainly, without any figure. Ans. Christ here speaketh plainly and by a figure also: for it hath been always the usual manner of the Lord in speaking of the sacraments, to give the name of the thing signified to the sign: as Gen. 17. 10. circumcision is called the covenant of God: and in the next verse in the way of exposition, the sign of the covenant. And Exod. 12. 11. the paschal lamb is called the angels passing by or over the houses of the Israelites, whereas indeed it was but a sign thereof: and 1. Cor. 10.4. The rock was Christ. 1. Cor. 5.7. The passover was Christ. And the like phrase is to be found in the institution of this sacrament concerning the cup, which the Papists themselves confess to be figurative: when it is said, Luk. 22. This cup is the new testament in my blood, that is, a sign, seal, and pledge thereof. Again the time when these words were spoken must be considered, and it was before the passion of Christ, whereas yet his body was not crucified nor his blood shed: and consequently neither of them could be received in bodily manner, but by faith alone. Again, Christ was not only the author, but the minister of this sacrament at the time of institution thereof: and if the bread had been truly turned into his body, and the wine into his blood, Christ with his own hands should have taken his own body and blood, and have given it to his disciples, nay, which is more, he should with his own hands, have taken his own flesh, and drunken his own blood, and have eaten himself. For Christ himself did eat the bread and drink the wine, that he might with his own person consecrate his last supper, as he had consecrated baptism before. And if these words should be properly understood, every man should be a manslayer in his eating of Christ. Lastly by means of popish real presence, it comes to pass, that our bodies should be nourished by naked qualities without any substance which in all philosophy is false and erroneous. To help this and the like absurdities, some Papists make nine wonders in the sacrament. joh. de Combis comp. Theolog. lib. 6. cap. 14. The first, that Christ's body is in the Eucharist in as large a quantity as he was upon the crosse● and is now in heaven, & yet excludes not the quantity of the bread. The second, that there be accidents without a subject. The third, that bread is turned into the body of Christ, & yet is not the matter of the body, nor resolved to nothing. The fourth, that the body increaseth not by consecration of many hosts, and is not diminished by often receiving. The fifth, that the body of Christ is under many consecrated hosts. The sixth, that when the host is divided, the body of Christ is not divided, but under every part thereof is whole Christ. The seventh, that when the priest holds the host in his hand, the body of Christ is not felt by itself nor seen, but the forms of bread and wine. The eight, that when the forms of bread and wine cease, the body and blood of Christ ceaseth also to be there. The ninth, that the accidents of bread and wine have the same effects with the bread and wine itself, which are to nourish and fil●. On this manner it shall be easy for any man to defend the most absurd opinion that is or can be, if he may have liberty to answer the arguments alleged to the contrary by wonders. To conclude, seeing there is a real communion in the sacrament between Christ and every believing heart, our duty therefore is, to bestow our hearts on Christ, endeavouring to love him, and to rejoice in him, and to long after him above all things: all our affiance must be in him, & with him; we being now on earth must have our conversation in heaven. And this is the true real presence, which the ancient Church of God hath commended unto us: for in all these liturgies these words are used, and are yet extant in the Popish mass, Lift up your hearts: we lift them up unto the lord. By which words the communicants were admonished to direct their minds and their faith to Christ sitting at the right hand of God. Thus said Augustine, Serm. de Ascens. 1. Serm. 14. fer. pascae. If we celebrate the ascension of the Lord with devotion, let us ascend with him, & lift up our hearts. Again, they which are already risen with Christ in faith and hope are invited to the great table of heaven, to the table of Angels, where is the bread. The eleventh point. Of the sacrifice in the Lord's Supper, which the Papists call the sacrifice of the Mass. Touching this point, first I will set down what must be understood by the name Sacrifice. A sacrifice is taken properly, or improperly. Properly it is a sacred or solemn action, in which man offereth and consecrateth some outward bodily thing unto God for this end, to please and honour him thereby. Thus all the sacrifices of the old testament, and the oblation of Christ upon the cross in the new testament are sacrifices. Improperly, that is, only by the way of resemblance, the duties of the moral law are called sacrifices. And in handling this question; I understand a sacrifice both properly and improperly by way of resemblance. Our Consent. Our consent I propound in two conclusions. Conclus. I. That the supper of the Lord is a sacrifice, and may truly be so called as it hath been in former ages; and that in three respects. I. Because it is a memorial of the real sacrifice of Christ upon the cross, and contains withal a thanksgiving to God for the same, which thanksgiving is the sacrifice and calves of our lips. Heb. 13.15. II. Because every communicant doth there present himself body and soul a living, holy, and acceptable sacrifice unto God. For as in this sacrament god gives unto us Christ, with his benefits: so we answerable give up ourselves unto God as servants to walk in the practice of all dutiful obedience. III. It is called a sacrifice in respect of that which was joined with the sacrament, namely the alms given to the poor as a testimony of our thankfulness unto God. And in this regard also, the ancient fathers have called the sacrament, an unbloody sacrifice: & the table, an altar, & the ministers priests: & the whole action an oblation not to God but to the congregation, and not by the priest alone but by the people. A canon of a certain Council saith. We decree that every Lord's day the oblation of the altar be offered of every man and woman both for bread and wine. And Augustine saith, Concil. Matiscon. 2. c. 4. Epist. 122. that women offer a sacrifice at the altar of the Lord, that it might be offered by the priest to God. And usually in ancient writers the communion of the whole body of the congregation is called the sacrifice or oblation. Conclus. II. That the very body of Christ is offered in the Lord's supper For as we take the bread to be the body of Christ sacramentally by resemblance and no otherwise: so the breaking of bread is sacramentally the sacrificing or offering of Christ upon the cross. And thus the fathers have termed the Eucharist an immolation of Chrtst, because it is a commemoration of his sacrifice upon the cross. Aug. Epist. 23. Neither doth he he which saith Christ was offered. For if sacraments had not the resemblance of things whereof they are sacraments, they should in no wise be sacraments: but from a resemblance, they often take their names. Again Christ is sacrificed in the last supper, in regard of the faith of the communicants, which makes a thing past and done as present. Augustine saith, When we believe in Christ he is offered for us daily. And, Lib. 2. quaest. vet. & Nou. Test. Ad Rom. Lib. 2. de Virg. Ad Damas. Christ is then slain for every one, when he believes that he is slain for him. Ambrose saith, Christ is sacrificed daily in the minds of believers, as upon an altar. Hierome saith, He is always offered to the believers. II. The difference. They make the Eucharist to be a real, external, or bodily sacrifice offered unto God: holding and teaching, that the minister is a priest properly: & that in this sacrament he offers Christ's body and blood to God the father really and properly under the forms of bread and wine. We acknowledge no real, outward, or bodily sacrifice for the remission of sins, but only Christ's oblation on the cross once offered. Here is the main difference between us, touching this point and it is of that weight and moment, that they stiffly maintaining their opinion (as they do) can be no Church of God. For this point raseth the foundation to the very bottom. And that it may the better appear that we avouch the truth, first I will confirm our doctrine by scripture, and secondly confute the reasons which they bring for themselves. III. Our reasons. Reason I. Heb. 9,15. and 26. and c. 10.10. The holy Ghost saith, Christ offered himself but once. Therefore not often: and thus there can be no real or bodily offering of his body and blood in the sacrament of his supper: the text is plain. The Papists answer thus. The sacrifice of Christ (say they) is one for substance, yet in regard of the manner of offering it is either bloody or unbloody, and the holy ghost speaks only of the bloody sacrifice of Christ: which was indeed offered but once. Ans. But the author of this epistle takes it for granted, that the sacrifice of Christ is only one, and that bloody sacrifice. For he saith, Heb. 9.25. Christ did not offer himself often, as the high priests did. and v. 26. For than he must have often suffered since the foundation of the world: but now in the end he hath appeared once to put away sin by the sacrifice of himself. and v. 22. without shedding of blood is no remission of sins. By these words it is plain, that the scripture never knew the twofold manner of sacrificing of Christ. And every distinction in divinity not founded in the written word, is but a forgery of man's brain. And this distinction be good, how shall the reason of the Apostle stand. He did not offer himself but once, because he suffered but once. Reason II. The Romish Church holds that the sacrifice in the Lord's supper is all one for substance, with the sacrifice which he offered on the cross: if that be so, than the sacrifice in the Eucharist, must either be a continuance of that sacrifice which was begun on the cross, or else an alteration or repetition of it. Now let them choose of these twain which they will: if they say it is a continuance of the sacrifice on the cross, Christ being but the beginner and the priest the finisher thereof, they make it imperfect: for to continue a thing till it be accomplished, is to bring perfection unto it: but Christ's sacrifice on the cross was then fully perfected, as by his own testimony appears, when he said, Consummatum est, it is finished. Again, if they say, it is a repetition of Christ's sacrifice, thus also they make it imperfect: for that is the reason which the holy Ghost useth to prove that the sacrifices of the old testament were imperfect, because they were repeated. Reason III. A real and outward sacrifice in a sacrament, is against the nature of a sacrament and especially the supper of the Lord: for one end thereof is to keep in memory the sacrifice of Christ. Now every remembrance must be of a thing absent, past, and done: and if Christ be daily and really sacrificed, the sacrament is no fit memorial of his sacrifice. Again the principal end for which the sacrament was ordained, is that God might give and we receive Christ with his benefits: and therefore to give and take, to eat and drink, are here the principal actions. Now in a real sacrifice God doth not give Christ & the priest receive him of God; but contrariwise he gives & offers Christ unto God, and God receives some thing of us. To help the matter they say, that this sacrifice serves not properly to make any satisfaction to God, but rather to apply unto us the satisfaction of Christ being already made. But this answer s●ill maketh against the nature of a sacrament, in which God gives Christ unto us: whereas in a sacrifice God receives from man, and man gives something to God: a sacrifice therefore is no fit means to apply any thing unto us, that is given of God. Reason IV. Hebr. 7.24,25. The holy Ghost makes a difference between Christ the high priest of the new testament, and all levitical priests in this, that they were many, one succeeding another: but he is only one, having an eternal priesthood, which cannot pass from him to any other. Now if this difference be good, than Christ alone in his own very person must be the priest of the new testament, and no other with, or, under him: otherwise in the new testament there should be more priests in number then in the old. If they say, that the whole action remains in the person of Christ, and that the priest is but an instrument under him (as they say) I say again it is false; because the whole oblation is acted or done by the priest himself: and he which doth all, is more than a bare instrument. Reason V. If the priest do offer to God Christ's real body and blood for the pardon of our sins, than man is become a mediator between God and Christ. Now the Church of Rome saith, that the priest in his mass is a priest properly, and his sacrifice a real sacrifice, differing only in the manner of offering from the sacrifice of Christ upon the cross: and in the very canon of the mass they insinuate thus much, when they request God to accept their gifts and offerings, namely Christ himself offered, as he did the sacrifices of Abel and Noe. Now it is absurd, to think that any creature should be a mediator between Christ and God. Therefore Christ can not possibly be offered by any creature unto God. Reason VI The judgement of the ancient Church. A certain Council held at Toledo in Spain, reproveth the Ministers that they offered sacrifice often the same day without the holy communion. Tolet. Concil. 12. c. 5. The words of the Canon are these: Relation is made unto us that certain priests do not so many times receive the grace of the holy communion, as they offer sacrifices in one day: but in one day, if they offer many sacrifices to God, in all the oblations, they suspend themselves from the communion—. Here mark, that the sacrifices in ancient Masses were nothing else but forms of divine service; because none did communicate, no not the priest himself. And in an other Council the name of the Mass is put only for a form of prayer. It hath pleased us, that prayers, supplications, Masses, which shall be allowed in the Council—, be used. A●d in this sense it is taken when speech is used of the making or compounding of Masses: for the sacrifice propitiatory of the body and blood of Christ admits no composition. abbot Paschasius saith, Milevet. cap. 12. Concil. Tol. 4. c. 12. etc. jacob. de consecr. dip. 1. Lib. de corpor. & sang. dom. cap. 9 Because we sin daily Christ is sacrificed for us mystically, and his Passion is given in mystery. These his words are against the real sacrifice: but yet he expounds himself more plainly, cap. 10. The blood is drunk in mystery spiritually: and, it is all spiritual which we eat. etc. 12. The priest—, distributes to every one not as much as the outward ●ight giveth, but as much as faith receiveth. cap. 13. The full similitude is outwardly, and the immaculate flesh of the lamb is faith inwardly—, that the truth be not wanting to the sacrament, and it be not ridiculous to Pagans that we drink the blood of a killed man. cap. 6. One eats the flesh of Christ spiritually and drinks his blood, another seems to receive not so much as a morsel of bread from the hand of the priest: his reason is, because they come unprepared. Now then considering in all these places he makes no receiving but spiritual, neither doth he make any sacrifice but spiritual. IV. Objections of Papists. I. Gen. 14. v. 18. When Abraham was coming from the slaughter of the Kings, Melchizedech met him, and brought forth bread and wine: and he was a priest of the most high God. Now this bread and wine (say they) he brought forth to offer for a sacrifice; because it is said he was a priest of the most high God: and they reason thus. Christ was a priest after the order of Melchizedek: therefore as Melchizedek offered bread and wine, so Christ under the forms of bread and wine offers himself in sacrifice unto God. Ans. Melchizedek was no type of Christ in regard of the act of sacrificing, but in regard of his person, and things pertaining thereto, which all are fully expounded, Hebr. 7. the sum whereof is this. I. Melchizedeck was both king and priest: so was Christ. II. He was a prince of peace and righteousness: so was Christ. III. He had neither father nor mother: because the scripture in setting down his history makes no mention either of beginning or ending of his days: and so Christ had neither father nor mother: no father, as he was man: no mother, as he was God. IV. Melchizedek being greater than Abraham blessed him, & Christ by virtue of his priesthood blesseth, that is, justifieth & sanctifieth all those that be of the faith of Abraham. In these things only stands the resemblance and not in the offering of bread and wine. Again the end of bringing forth the bread and wine, was not to make a sacrifice, but to refresh Abraham and his servants, that came from the slaughter of the Kings. And he is called here a priest of the most high God, not in regard of any sacrifice: but in consideration of his blessing of Abraham, as the order of the words teacheth, And he was the priest of the most high God, and therefore he blessed him. Thirdly, though it were granted, that he brought forth bread and wine to offer in sacrifice, yet will it not follow, that in the sacrament Christ himself is to be offered unto God under the naked forms of bread and & wine. Melchizedeks' bread and wine were absurd types of nobread and no-wine, or of forms of bread and wine in the Sacrament. II. Object. The paschal lamb was both a sacrifice and a sacrament: now the Eucharist comes in room thereof. Ans. The paschal lamb was a sacrament, but no sacrifice. Indeed Christ saith to his disciples, Go and prepare a place to sacrifice the Passeover in, Mark, 14.12. but the words to offer, or to sacrifice, do often signify no more but to kill. As when jacob and Laban made a covenant, it is said, jacob sacrificed beasts, and called his brethren to eat bread, Gen. 31.54. Which words must not be understood of killing for sacrifice, but of killing for a feast: because he could not in good conscience invite them to his sacrifice, that were out of the covenant, being (as they were) of another religion: secondly, it may be called a sacrifice, because it was killed after the manner of a sacrifice. Thirdly, when Saul sought his father's asses, and asked for the Seer, a maid bids him go up in haste: for (saith she) there is an offering of the people this day in the high place, 1. Sam. 9 12. where the feast that was kept in Rama, is called a sacrifice: in all likelihood because at the beginning thereof, the priest offered a sacrifice to God: and so the Passeover may be called a sacrifice, Deut. 16.2. because sacrifices were offered within the compass of the appointed feast or solemnity of the Passeover: and yet the thing itself was no more a sacrifice then the feast in Rama was. Again, if it were granted that the Passeover was both, it will not make much against us: for the supper of the Lord succeeds the Passeover only in regard of the main end thereof, which is the increase of our communion with Christ. III. Object. Malac. I.II. The prophet foretelleth of a clean sacrifice that shall be in the new testament: and that (say they) is the sacrifice of the Mass. Ans. This place must be understood of a spiritual sacrifice, as we shall plainly perceive if we compare it with 1. Tim. 2.8. where the meaning of the prophet is fitly expounded. I will (saith Paul) that men pray in all places, lifting up pure hands, without wrath or doubting. And this is the clean sacrifice of the Gentiles. Thus justin Martyr saith, Dialog. cum Triph. Ad Scapulam. Lib. 4. c. 35. That supplications and thanksgivings are the only perfect sacrifices pleasing God, and that Christians have learned to offer them alone. And Tertullian saith, We sacrifice for the health of the Emperor—: as God hath commanded with pure prayer. And Ireneus saith, that this clean offering to be offered in every place, is the prayers of the Saints. IV. Object. Hebr. 13.10. We have an altar, whereof they may not eate● which serve in the tabernacle. Now (say they) if we have an altar, than we must needs have a priest; and also a real sacrifice. Ans. Here is meant not a bodily, but a spiritual altar; because the altar is opposed to the material Tabernacle; and what is meant thereby is expressed in the next verse, i● which he proves that we have an altar. The bodies of the beasts, whose blood was brought into the holy place by the high priest for sin, were burnt without the camp: so Christ jesus, that he might sanctify the people with his own blood, suffered without the gate. Now lay the reason or proof to the thing that is proved, and we must needs understand Christ himself, who was both the altar, the priest, and the sacrifice. V. Object. Lastly, they say, where alteration is both of law and covenant, there must needs be a new priest and a new sacrifice. But in the new testament there is alteration both of law and covenant: and therefore there is both new priest and new sacrifice. Ans. All may be granted: in the new testament, there is both new priest and sacrifice: yet not any popish priest, but only Christ himself both God and man. The sacrifice also is Christ as he is man: and the altar, Christ as he is God, who in the new testament offered himself a sacrifice to his Father for the sins of the world. For though he were the lamb of God slain from the beginning of the world, in regard of the purpose of God, in regard of the value of his merit, and in regard of faith which maketh things to come as present, yet was he not actually offered till the fullness of time came; and once offering of himself, he remaineth a priest for ever, and all other priests beside him, are superfluous: his one offering once offered, being all-sufficient. The twelfth point. Of fasting. Our consent. Our consent may be set down in three conclusions. I. We do not condemn fasting, but maintain three sorts thereof: to wit, a moral, civil, and a religious fast. The first being moral, is a practice of sobriety or temperance, when as in the use of meats and drinks, the appetite is restrained, that it do not exceed moderation. And this must be used of all Christians in the whole course of their lives. The second being civil, is when upon some particular and politic considerations, men abstain from certain meats: as in this our commonwealth the Law enjoins us to abstain from flesh meat at certain seasons of the year, for these special ends; to preserve the breed of cattle, and to maintain the calling of the fisherman. The third, namely a religious fast, is when the duties of religion, as the exercise of prayer and humiliation are practised in fasting. And I do now specially entreat of this kind. Conclus. II. We join with them in the allowance of the principal and right ends of a religious fast, and they are three. The first is, that thereby the mind may become attentine in meditation of the duties of godliness to be performed● The second is, that the rebellion of the flesh may be subdued: for the flesh pampered becomes an instrument of licentiousness. The third, and (as I take it) the chief end of a religious fast is, to profess our guiltiness, and to testify our humiliation before God for our sins: and for this end in the fast of Nineve, the very beast was made to abstain. Conclus. III. We yield unto them, that fasting is an help and furtherance to the worship of God; yea and a good work also if it be used in a good manner. For though fasting in itself being a thing indifferent, as eating & drinking are: is not to be termed a good work, yet being applied, and considered in relation to the right ends before spoken of, and practised accordingly: it is a work allowed of God, and highly to be esteemed of all the servants and people of God. The difference or dissent. Our dissent from the Church of Rome in the doctrine of fasting stands in three things. I. They appoint and prescribe set times of fasting, as necessary to be kept: but we hold and teach that to prescribe the time of a religious fast, is in the liberty of the Church and the governors thereof, as special occasion shall be offered. When the disciples of john asked Christ, why they and the pharisees fast often, but his disciples fasted not, he answered, Can the children of the marriage chamber mourn as long as the bridegroom is with them: but the days will come when the bridegroom shall be taken away from them, and then shall they fast, Math. 9.15. where he gives them to understand, that they must fast, as occasions of mourning are offered. Where also I gather, that a set time of fasting is no more to be enjoined then a set time of mourning. It was the opinion of Augustine, that neither Christ nor his Apostles, appointed any times of fasting. Epist. 86. Contra Psychicos. Hist. l. 5. c. 17. And Tertullian saith, that they of his time fasted of their own accords freely, without law or commandment, as occasions and times served. And Eusebius saith, that Montanus was the first that made laws of fasting. It is objected, that there is a set time of fasting prescribed, Leuit. 16.29. Ans. This set and prescribed fast was commanded of God as a part of the legal worship which had his end in the death of Christ: therefore it doth not justify a set time of fasting in the new testament, where God hath left man to his own liberty, without giving the like commandment. It is again alleged, that Zacharie, 7.5. there were set times appointed for the celebration of religious fasts unto the Lord, the fifth and the seventh months. Ans. They were appointed upon occasion of the present afflictions of the Church in Babylon, and they ceased upon their deliverance. The like upon like occasion may we appoint. It is further objected, that some Churches of the Protestants observe set times of fasting. Ans. In some Churches there be set days and times of fasting, not upon necessity or for conscience or religion's sake, but for politic or civil regards, whereas in the Romish Church it is held a mortal sin, to defer the set time of fasting till the next day following. Secondly we descent from the Church of Rome touching the manner of keeping a fast. Mola. tract. 3. c. 11. For the best learned among them allow the drinking of wine, water, electuaries, and that a Navar. c. 21. Num. 27. jud. 20.26. 2. Sam. 1.12. often within the compass of their appointed fast: yea they allow the eating of one meal on a fasting day at noontide, and upon a reasonable cause, one hour before: the time of fasting not yet ended. But this practice indeed is absurd, and contrary to the practice of the old testament: yea it doth frustrate the end of fasting. For the bodily abstinence is an outward means and sign whereby we acknowledge our guiltiness and unworthiness of any of the blessings of God. Again they prescribe a difference of meats, as whit-meate only to be used on their fasting days, and that of necessity and for conscience sake in most cases. But we hold this distinction of meats both to be foolish and wicked. Foolish; because in such meats as they prescribe, there is as much filling and delight, as in any other meats: as namely in fish, fruits, wine, etc. which they permit. And it is against the end of a religious fast to use any refreshing at all; so far as necessity of health and comeliness will permit. Thus the Church in times past used to abstain not only from meat and drink, but from all delights whatsoever, even from soft apparel and sweet ointments. joel 2.15.— Sanctify a fast—: let the bridegroom go forth of his chamber and the bride out of her bride chamber. Dan. 10.3. I ate no pleasant bread, neither came flesh nor wine within my mouth, neither did I anoint myself at all, till three weeks of days were fulfilled. 1. Cor. 7.5. Defraud not one an other, except it be with consent for a time, that ye may give yourselves to fasting and prayer. Again, we hold this practice to be wicked, because it taketh away the liberty of Christians: by which, unto the pure all things are pure. And the Apostle, Gal. 5. bids us to stand fast in this liberty, which the Church of Rome would thus abolish. For the better understanding of this, let us consider how the Lord himself hath from the beginning kept in his own hands as a master in his own house, the disposition of his creatures for the use of man, that he might depend on him and his word for temporal blessings. In the first age, he appointed unto him for mea●e every herb of the earth bearing seed, and every tree wherein there is the fruit of a tree bearing ●eede, Gen. 1.29. And as for flesh, whether God gave unto him liberty to eat or not to eat, we hold it uncertain. After the flood the Lord renewed his grant of the use of the creatures, and gave his people liberty to eat the flesh of living creatures: yet so as he made some things unclean, and forbade the eating of them: among the rest, the eating of blood. But since the coming of Christ he hath enlarged his word, and given liberty to all both jews and Gentiles, to eat of all kinds of flesh. This word of his we rest upon; holding it a doctrine of devils, Act. 10.6. 1. Tim. 4. for men to command an abstinence from meats, for conscience sake; which the Lord himself hath created to be received with thanksgiving. Socrates a Christian historiagrapher saith, Trip. hist. ●. 9 cap. 38. Hist. trip. l. 1. c. 10. that the Apostles left it free to every one to use what kind of meat they would on fasting days, and other times. Spiridion in lent dressed swine's flesh, and set it before a stranger, eating himself and bidding the stranger also to eat: who refusing and professing himself to be a Christian, therefore (saith he) the rather must thou do it: for to the pure all things are pure, as the word of God teacheth us. But they object jer. 35. where jonadab commanded the Rechabites to abstain from wine: which commandment they obeyed● and are commended for doing well in obeying of it: therefore (say they) some kind of meats may lawfully be forbidden● Ans. jonadab gave this commandment not in way of religion, or merit, but for other wise and politic regards. For he enjoined his posterity not to drink wine, not to build houses, not to sow ●eed, or plant vineyards, or to have any in possession: but to live intents to the end they might be prepared to bear the calamities, that should befall them in time to come. But the Popish abstinence from certain meats, hath respect to conscience and religion: and therefore is of an other kind, and can have no warrant thence. II. Object. Dan. 10.3. Daniel being in heaviness for three weeks of days, abstained from flesh: and his example is our warrant. Ans. It was the manner of holy men in ancient times, when they fasted many days together of their own accords freely to abstain from sundry things; and thus Daniel abstained from flesh. But the popish abstinence from flesh is not free, but stands by commandment, and the omitting of it, is mortal sin. Again, if they will follow Daniel in abstaining from flesh, why do they not also abstain from all pleasant bread and wine; yea from ointments: and why will they eat any thing in the time of their fast; whereas they can not show that Daniel ate any thing at all till evening. Tract. 3. c. 11. conc. 8. And Molanus hath noted that our ancetours abstained from wine and dainties, and that some of them ate nothing for two or three days together. Thirdly they allege the diet of john Baptist, whose meat was Locusts and wild honey: and of Timothy, who abstained from wine Ans. Their kind of diet, and that abstinence which they used, was only for temperance sake; not for conscience, or, to merit any thing thereby: let them prove the contrary if they can. Thirdly and lastly, we descent from them touching certain ends of fasting. For they make abstinence itself in a person fitly prepared, to be a part of the worship of God: but we take it to be a thing indifferent in itself, & therefore no part of God's worship: and yet withal, being well used, we esteem it as a prop or furtherance of the worship, Mark. 7.6. in that we are made the fitter by it to worship God. And hereupon some of the more learned sort of them say, Not the work of fasting done, but the devotion of the worker, is to be reputed the service of God. Again, they say, that fasting in, or, with devotion, is a work of satisfaction to God's justice for the temporal punishment of our sins. Wherein we take it they do blasphemously derogate from Christ our Saviour, who is the whole and perfect satisfaction for sin, both in respect of fault and punishment. Here they allege the example of the Ninevites, and Achabs' fasting, whereby they turned away the judgements of God denounced against them by his Prophets. We answer, that God's wrath was appeased towards the Ninevites, not by their fasting, but by faith laying hold on God's mercy in Christ, & thereby staying his judgement. Their fasting was only a sign of their repentance: their repentance a fruit and sign of their faith, Mat. 12.41. whereby they believed the preaching of ●onas. As for ahab's humiliation, it is nothing to the purpose: for it was in hypocrisy: if they get any thing thereby, let them take it to themselves. To conclude, we for our parts do not condemn this exercise of fasting, but the abuse of it: and it were to be wished that fasting were more used of all Christians in all places: considering the lord doth daily give us new and special occasions of public and private fasting. The XIII. point. Of the state of perfection. Our consent. Our consent I will set down in two conclusions. I. All true believers have a state of true perfection in this life, Matthew. 5.48. Be you perfect as your father in heaven is perfect. Gen. 6.9. Noah was a just and perfect man in his time, & walked with God. Gen. 17.1. Walk before me and be perfect. And sundry kings of juda are said to walk uprightly before god with a perfect heart, as David, josias, Hezekias, etc. And Paul accounteth himself with the rest of the faithful to be perfect, saying, Let us all that are perfect be thus minded. Phil. 3.15. Now this perfection hath two parts. The first is the imputation of Christ's perfect obedience, which is the ground and fountain of all our perfection whatsoever. Heb. 10.14. By one offering, that is, by his obedience in his death & passion, hath he consecrated, or made perfect, for ever them that believe. The second part of Christian perfection is sincerity, or, uprightness, standing in two things. The first is, to acknowledge our imperfection and unworthiness in respect of ourselves: and hereupon, though Paul had said he was perfect, Phil. 3.13. & 15. yet he addeth further, that he did account of himself, not as though he had attained to perfection: but did forget the good things behind, and endeavoured himself to that which was before. Here therefore it must be remembered, that the perfection whereof I speak, may stand with sundry wants and imperfections. Chr. 15.17. & 16.12. It is said of Asa that his heart was perfect with God all his days, and yet he pulled not down the high places, and being diseased in his feet he put his trust in the physicians and not in the Lord. Secondly this uprightness stands in a constant purpose, endeavour, and care to keep not some few, but all and every commandment of the law of God, as David saith, Psal. 119.6. Then shall I not be confounded, when I have respect to all thy commandments. And this endeavour is a fruit of perfection, in that it proceeds from a man regenerate. For, as all men through Adam's fall, have in them by nature the seeds of all sin, none excepted, no not the sin against the holy ghost: so by grace of regeneration through Christ, all the faithful have in them likewise the seeds of all virtues needful to salvation: and hereupon they both can and do endeavour to yield perfect obedience unto God, according to the whole law. And they may be termed perfect, as a child is called a perfect man: though it want perfection of age and stature and reason: yet hath it perfection of parts: because it hath all and every part and faculty both of body and soul that is required to a perfect man. Conclus. II. There be certain works of supererogation: that is, such works as are not only answerable to the law, and thereupon deserve life everlasting: but go beyond the law, and merit more than the law by itself can make any man to merit. But where may we find these works? not in the person of any mere man, or angel, nor in all men and angels: but only in the person of Christ God and man: whose works are not only answerable to the perfection of the law, but go far beyond the same. For first the obedience of his life considered alone by itself, was answerable even to the rigour of the law: and therefore the sufferings of his death and passion, were more than the law could require at his hand: considering it requireth no punishment of him, that is a doer of all things contained therein. Secondly, the very rigour of the law requireth obedience only of them that are mere men: but the obedience of Christ was the obedience of a person that was both God and man. Thirdly, the law requires personal obedience, that is, that every man fulfil the law for himself, and it speaks of no more. Christ obeyed the law for himself, not because he did by his obedience merit his own glory: but because he was to be a perfect and pure high priest, not only in nature but also in life; and as he was a creature, he was to be conformable to the law. Now the obedience which Christ performed, was not for himself alone, but it serveth also for all the elect: & considering it was the obedience of God (as Paul signified when he said, feed the Church of God, which he purchased with his blood) it was sufficient for many thousand worlds: & by reason the law requireth no obedience of him that is God: this obedience therefore may truly be termed a work of supererogation. This one we acknowledge, and beside this we dare acknowledge none. And thus far we agree with the Church of Rome, in the doctrine of the estate of perfection; and further we dare not go. The difference. The Papists hold (as the writings of the learned among them teach) that a man being in the state of grace, may not only keep all the commandments of the law, and thereby deserve his own salvation: but also go beyond the law and do works of supererogation which the law requireth not: as to perform the vow of single life, and the vow of regular obedience, etc. And by this means (they say) men deserve a greater degree of glory then the law can afford. Of perfection they make two kinds: one they call necessary perfection, which is the fulfilling of the law in every commandment, whereby eternal life is deserved. The second, is profitable perfection, when men do not only such things as the law requires, but over and beside, they make certain vows, and perform certain other duties which the law enjoins not: for the doing whereof they shall be rewarded with a greater measure of glory, than the law designeth. This they make plain by comparison: Two soldiers fight in the field under one and the same captain: the one only keeps his standing, and thereby deserves his pay: the other in keeping of his place, doth also win the enemy's standard; or do some other notable exploit: now this man besides his pay deserves some greater reward. And thus (say they) it is with all true Catholics in the state of grace: they that keep the law shall have life eternal: but they that do more than the law, as works of supererogation, shall be crowned with greater glory. This is their doctrine. But we on the contrary teach, that albeit we are to strive to a perfection as much as we can, yet no man can fulfil the law of God in this life: much less do works of supererogation: for the confirmation whereof, these reasons may be used. I. In the moral law two things are commanded. First the love of God and man. Secondly, the manner of this love: now the manner of loving God, is to love him with all our heart and strength. Luk. 10.27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy thought, etc. As Bernard said, The measure of loving god, is to love him without measure, and that is to love him with the greatest perfection of love that can befall a creature. Hence it follows that in loving God, no man can possibly do more than the law requireth: and therefore the performance of all vows whatsoever, & all like duties, comes short of the intention or scope of the law. TWO Reason. The compass of the law is large, & comprehendeth in it more than the mind of man can at the first conceive: for every commandment hath two parts, the negative and the affirmative. In the negative is forbidden not only the capital sin named, as murder, theft, adultery, etc. but all sins of the same kind, with all occasions and provocations thereto. And in the affirmative is commanded not only the contrary virtues, as the love of God, and the love of our neighbours honour, life, chastity, goods, good name, but the use of all helps and means, whereby the said virtues may be preserved, furthered, and practised. Thus hath our Saviour Christ himself expounded the law, Math. 5.6. upon this plain ground I conclude, that all duties pertaining to life and manners, come within the list of some moral commandment. And that the Papists making their works of supererogation means to further the love of God and man, must needs bring them under the compass of the law. Under which, if they be, they cannot possibly go beyond the same. Reason III. Luk. 17.10. When ye have done all those things that are commanded us we are unprofitable servants: we have done that which was our duty to do. The Papists answer that we are unprofitable to God but not to ourselves: but this shift of theirs is beside the very intent of the place. For a servant in doing his duty is unprofitable even to himself, and doth not so much as deserve thanks at his master's hand as Christ saith, v: 9● Doth he thank that servant. Secondly they answer, that we are unprofitable servants in doing things commanded: yet when we do things prescribed in the way of counsel, we may profit ourselves, and merit thereby. But this answer doth not stand with reason. For things commanded, in that they are commanded, are more excellent than things left to our liberty: because the will and commandment of God gives excellency and goodness unto them. Again counsels are thought to be harder than the commandments of the law: and if men cannot profit themselves by obedience of moral precepts, which are more easy: much less shall they be able to profit themselves by counsels which are of greater difficulty. Reason IV. If it be not in the ability and power of man to keep the law, then much less is he able to do any work that is beyond and above all the law requireth: but no man is able to fulfil the law, and therefore no man is able to supererrogate. Here the papists deny the proposition: for (say they) though we keep not the law, yet we may do things of counsel above the law, and thereby merit. But by their leaves, they speak absurdly: for in common reason, if a man fail in the less, he cannot but fail in the greater. Now (as I have said) in popish doctrine, it is easier to obey the moral law then to perform the counsels of perfection. Objections of Papists. 1. Isay 56.4. The Lord saith unto eunuchs that keep his sabbath, and choose the thing that pleaseth him, will he give a place and name better than the sons and daughters. Now (say they) an Eunuch is one that lives a single life, and keeps the vow of chastity, and hereupon he is said to deserve a greater measure of glory. Answ. If the words be well considered, they prove nothing less: for honour is promised to eunuchs, not because they make & perform the vow of single life, but because (as the text saith) they observe the Lords sabbath, and choose the thing that pleaseth God, and keep his covenant, which is to believe the word of God and to obey the commandments of the moral law. Object. II. Mark. 16.12. Christ saith, There are some which have made themselves chaste for the kingdom of heaven: therefore the vow of single life is warrantable, and is a work of special glory in heaven. Ans. The meaning of the text is, that some having received the gift of continency, do willingly content themselves with single estate, that they may with more liberty without distraction further the good estate of the Church of God, or, the kingdom of grace in themselves & others. This is all that can be gathered out of this place; hence therefore cannot be gathered the merit of everlasting glory by single life. Object III. Math. 9.21. Christ saith to the young man. If thou wilt be perfect go sell that thou hast and give to the poor, and thou shalt have treasure in heaven. Therefore say they, a man by forsaking all may merit not only heaven, but also treasure there, that is, an exceeding measure of glory. Ans. This young man being in likelihood, a strict Pharise, thought to merit eternal life by the works of the law, as his first question importeth, Good master, what shall I do to be saved: and therefore Christ goeth about to discover unto him the secret corruption of his heart. And hereupon the words alleged are a commandment of trial not common to all, but especially to him. The like commandment gave the Lord to Abraham saying, Abraham take thine only son Isaac, and offer him upon the mountain which I shall show thee, Gen. 12.2. IV. Object. 1. Cor. 7.8. Paul saith, It is good for all to be single as he was: and v. 38. he saith, it is better for virgins not to marry: and, this he speaks by permission not by commandment, v. 26. Answ. Here single life is not preferred simply, but only in respect of the present necessity, because the Church was then under persecution: and because such as live a single life, are freed from the cares and distractions of the world. V. Object. 1. Cor. 9.15,17,18. Paul preached the gospel freely, and that was more than he was bound to do: and for so doing he had a reward. Answ. It was generally in Paul's liberty to preach the gospel freely or not to do it: but in Corinth upon special circumstances, he was bound in conscience to preach it freely as he did; by reason of the false teachers, who would otherwise have taken occasion to disgrace his ministry, and have hindered the glory of God. Now it was Paul's duty by all means to prevent the hindrances of the gospel and the glory of god: and if he had not so done; he had abused his liberty, v. 18. Therefore he did no more in that case then the law itself required. For an action indifferent, or an action in our liberty, ceaseth to be in our liberty and becomes moral, in the case of offence. What is more free and indifferent then to eat flesh, yet in the case of offence Paul said he would not eat flesh as long as the world stood, 1. Cor. 8.13. The XIV. point. Of the worshipping of Saints, specially of Invocation. Our consent. Conclus. I. The true Saints of God, as Prophets, Apostles, and Martyrs, and such like, are to be worshipped and honoured, and that three ways: I. by keeping a memory of them in godly manner. Thus the Virgin Marie as a prophetess foretelleth, that all nations shall call her blessed, Luk. 1.48. When a certain woman poured a box of ointment on the head of Christ, he saith, this fact shall be spoken in remembrance of her, wheresoever that Gospel should be preached throughout the world, Mark. 14.9. This duty also was practised by David toward Moses, Aaron, Phineas, and the rest that are commended, Psal. 105. and 106. and by the author of the epistle to the hebrews, chap. 11. upon the patriarchs and Prophets, and many others that excelled in faith in the times of the old and new testament. II. They are to be honoured by giving of thanks to God for them, and the benefits that God vouchsafed by them unto his Church. Thus Paul saith, that when the Churches heard of his conversion, they glorified God for him, or, in him. Gal. 1.13. And the like is to be done for the Saints departed. III. They are to be honoured by an imitation of their faith, humility, meekness, repentance, the fear of God, and all good virtues wherein they excelled. For this cause the examples of godly men in the old and new testament, are called a cloud of witnesses by allusion: for as the cloud did guide the Israelites through the wilderness to the land of Canaan: so the faithful now are to be guided to the heavenly Canaan by the examples of good men, that have believed in God before us, and have walked the straight way to life everlasting. Concl. II. Again their true Relics, that is, their virtues and good examples left to all posterity to be followed, we keep and respect with due reverence. Yea if any man can show us the bodily relic of any true Saint: and prove it so to be though we will not worship it, yet will we not despise it but keep it as a monument, if it may conveniently be done without offence. And thus far we consent with the church of Rome. Further we must not go. The dissent. Our difference stands in the manner of worshipping of Saints. The Papists make two degrees of religious worship. The highest they call Latria, whereby God himself is worshipped, and that alone. The second lower than the former is called Doulia, whereby the Saints and Angels that be in the special favour of God, and glorified with everlasting glory in heaven, are worshipped. This worship they place in outward adoration, in bending of the knee, and bowing of the body to them being in heaven: in invocation whereby they call upon them: in dedication of Churches and houses of religion unto them: in sabbaths and festival days: lastly in pilgrimages unto their relics and images. We likewise distinguish adoration or worship: for it is either religious or civil. Religious worship, is that which is done to him that is Lord of all things, the searcher and trier of the heart, omnipotent, every where present, able to hear and help them that call upon him every where, the author and first cause of every good thing: and that simply for himself, because he is absolute goodness itself. And this worship is due to God alone, being also commanded in the first and second commandment of the fist table. Civil worship is the honour done to men set above us by God himself, either in respect of their excellent gifts, or in respect of their offices & authority whereby they govern others. The right end of this worship is to testify and declare that we reverence the gifts of God, and that power which he hath placed in those that be his instruments. And this kind of worship is commanded only in the second table and in the first commandment thereof. Honour thy father and mother. Upon this distinction we may judge, what honour is due to every one. Honour is to be given to God, and to whom he commandeth. He commandeth that inferiors should honour or worship their betters. Therefore the unreasonable creatures, and among the rest images are not to be worshipped, either with civil or religious worship: being indeed far base than man himself is. Again unclean spirits the enemies of God, must not be worshipped: yea to honour them at all is to dishonour god. Good angels, because they excel men both in nature and gifts, when they appeared were lawfully honoured: yet so, as when the least signification of honour was given that was proper to god, they refused it. And because they appear not now as in former times, not so much as civil adoration in any bodily gesture is to be done unto them. Lastly, governors and Magistrates have civil adoration as their due: and it can not be omitted without offence. Thus Abraham worshipped the Hittites, Gen. 23. and joseph his brethren, Gen. 50. To come to the very point; upon the former distinction, we deny against the Papists that any civil worship in the bending of the knee or prostrating of the body, is to be given to the Saints, they being absent from us: much less any religious worship, as namely invocation signified by any bodily adoration. For it is the very honour of God himself: let them call it latria, or doulia, or by what name they will. Our reasons. Reason. I. All true invocation and prayer made according to the will of God, must have a double foundation: a commandment, and a promise. A commandment, to move us to pray: and a promise, to assure us that we shall be heard. For all and every prayer must be made in faith; and without a commandment or promise there is no faith. Upon this unfallible ground I conclude, that we may not pray to Saints departed: for in the scripture there is no word, either commanding us to pray unto them, or assuring us that we shall be heard when we pray. Nay we are commanded, only to call upon God, him only shalt thou serve, Mat. 4.10. And, How shall we call upon him in whom we have not believed? Ro. 10.14. And we have no promise to be heard but for Christ's sake. Therefore prayers made to Saints departed are unlawful. Answer is made, that invocation of Saints, is warranted by miracles and revelations, which are answerable to commandments and promises. Ans. But miracles & revelations had an end before this kind of invocation took any place in the Church of God: and that was about three hundred years after Christ. Again to judge of any point of doctrine by miracles, is deceitful; unless three things concur: the first is, doctrine of faith and piety to be confirmed: the second is prayer unto God, that some thing may be done for the ratifying of the said doctrine: the third is the manifest edification of the Church by the two former. Where any of these three are wanting, miracles may be suspected: because otherwhiles false prophets have their miracles to try men whether they will cleave unto God or no Deut. 13.1,3. Again miracles are not done, or to be done for them that believe, but for infidels that believe not: as Paul saith, 1. Cor. 14.22. Tongues are a sign not to them that believe, but to unbelievers. And to this agree Chrysostom, Ambrose, & Isidore, who saith, Behold a sign is not necessary to believers which have already believed, but to infidels that they may be converted. Lastly, our faith is to be confirmed not by revelations and apparitions of dead men, but by the writings of the Apostles & prophets, Luk. 16.29. Reason II. To pray unto Saints departed, to bow the knee unto them while they are in heaven, is to ascribe that unto them which is proper to God himself: namely, to know the heart, with the inward desires and motions thereof: and to know the speeches and behaviours of all men in all places upon earth at all times. The Papists answer, that Saints in heaven see and hear all things upon earth, not by themselves (for that were to make them Gods) but in God, and in the glass of the Trinity, in which they see men's prayers revealed unto them. I answer first, that the Saints are still made more than creatures; because they are said, to know the thoughts and all the doings of all men at all times, which no created power can well comprehend at once. Secondly I answer, that this glass, in which all things are said to be seen, is but a forgery of man's brain: and I prove it thus. The angels themselves, who see further into God than men can do, never knew all things in God: which I confirm on this manner. In the temple under the law, upon the ark were placed two Cherubins, signifying the good angels of god: & they looked downward upon the mercieseat covering the ark, which was a figure of Christ; & their looking downward figured their desire to see into the mystery of Christ's incarnation and our redemption by him; as Peter alluding, no doubt, to this type in the old Testament saith, 1 Pet. 1.12. which things the angels desired to behold: and Paul saith, Eph. 3.10. The manifold wisdom of God is revealed by the Church unto principalities and powers in heavenly places, that is, to the angels: but how and by what means? by the Church; and that two ways, first by the Church, as by an example, in which the angels saw the endless wisdom and mercy of God in the calling of the Gentiles. Secondly by the Church, as it was founded and honoured by the preaching of the Apostles. For it seems that the Apostolical ministery in the new testament revealed things touching Christ, which the angels never knew, before that time. Thus Chrysostome upon occasion of this text of Paul saith, Prologue. in joh. that the angels learned some things by the preaching of john Baptist. Again, Christ saith, that they know not the hour of the last judgement, Math. 24. 23. much less do the Saints know all things in God. And hence it is that they are said to be under the altar, where they cry: Reu. 6.9. How long Lord holy and true! wilt thou not revenge our blood? as being ignorant of the day of their full deliverance. And the jews in affliction confess Abraham was ignorant of them and their estate. Isa 63.16. Reason III. Math. 4.10. Christ refused so much as to bow the knee to Satan upon this ground, because it was written thou shalt worship the Lord thy God, and him only shalt thou serve. Hence it was, that Peter would not suffer Cornelius so much as to kneel unto him, though Cornelius intended not to honour him as God. Therefore neither Saint nor angel is to be honoured so much as with the bowing of the knee: if it carry but the least signification of divine or religious honour. Reason IV. The judgement of the ancient Church. August. We honour the Saints with charity, and not by servitude: neither do we erect Churches to them. And, Let it not be religion for us to worship dead men. de vera relig. c. 53. heres. 79. And, They are to be honoured for imitation, and not to be adored for religion. Epiphan. Neither Tecla nor any Saint is to be adored, for that ancient error may not overrule us, that we should leave the living God, and adore things made by him. Again, Let Marie be in honour: let the Father, Son, and holy ghost be adored: let none adore Marie; I mean neither woman nor man. Again, Marie is beautiful, holy, and honoured, yet not to adoration. When julian objected to the Christians that they worshipped their Martyrs as God, Cyrill grants the memory and honour of them, but denies their adoration: and of invocation, he makes no mention at all. Ambrose on Ro. 1. Is any so mad that he will give to the Earl the honour of the King—? yet these men do not think themselves guilty, who give the honour of God's name to a creature, and leaving the Lord, adore their fellow servants, as though there were any thing more reserved for God. Objections of Papists. I. Gen. 48.16. Let the angel that kept me bless thy children. Here (say they) it is a prayer made to angels. Ans. By the angel is meant Christ, who is called the angel of the covenant, Malac. 3.1. and the angel that guided Israel in the wilderness, 1. Cor. 10.9. compared with Exod. 23.20. Object. 11. Exod. 23.13. Moses prayeth that God would respect his people, for Abraham's sake, and for Isaac and Israel his servants, which were not then living. Ans. Moses prayeth God to be merciful to the people, not for the intercession of Abraham, Isaac, and jacob, but for his covenants sake which he had made with them, Psal. 123.10,11. Again by popish doctrine, the father's departed knew not the estate of men upon earth, neither did they pray for them: because than they were not in heaven but in Limbo Patrum. III. Object. One living man makes intercession to God for another: therefore much more do the Saints in glory, that are filled with love pray to god for us; and we pray to them no otherwise then we desire living men to pray for us. Ans. The reason is nought: for we have a commandment, one living man to pray for another, and to desire others to pray for us: but there is no warrant in the word of God, for us to desire the prayers of men departed. Secondly there is great difference between these two: To request our friend either by word of mouth or by letter to pray for us: and by Invocation to request them that are absent from us & departed this life to pray for us: for this is indeed a worship, in which is given unto them a power to hear and help all that call upon them, at what place or time soever, yea though they be not present in the place in which they are worshipped: and consequently the seeing of the heart, presence in all places, and infinite power to help all that pray unto them; which things agree to no creature but God alone. Thirdly when one living man requests an other to pray from him, he only makes him his companion and fellow member in his prayer made in the name of our mediator Christ: but when men invocate Saints in heaven, they being then absent, they make them more than fellow members, even mediators between Christ and them. The XV. point. Of intercession of Saints. Our Consent. Our consent with them I will set down in two conclusions. Conclus. I. The saints departed pray unto God, by giving thanks unto him for their own redemption, & for the redemption of the whole church of God upon earth, Rev. 5. 8. The four beasts and the four and twenty elders fell down before the Lamb,— 9 and they sung a new song, Thou art worthy to take the book, and to open the seals thereof: because thou wast killed and hast redeemed us to God— .13. And all the creatures which are in heaven—, heard I saying, Praise and honour and glory and power be unto him that sitteth upon the throne, and unto the Lamb for evermore. II. Conclus. The Saints departed pray generally for the state of the whole church. Reu. 6.9. And I saw under the altar, the souls of them that were killed for the word of God—, and they cried, 10. How long Lord holy and true! dost thou not judge and aveuge our blood on them that dwell on the earth? whereby we see they desire a final deliverance of the church, and a destruction of the enemies thereof; that they themselves with all the people of God might be advanced to fullness of glory in body and soul: yea the dumb creatures, Rom. 8. 23. are said to groan and sigh, waiting for the adoption, even the redemption of our bodies: much more than do the Saints in heaven desire the same. And thus far we consent. The dissent or difference. They hold and teach, that the Saints in heaven, as the virgin Marie, Peter, Paul, etc. do make intercession to God for particular men according to their several wants: and that having received particular men's prayers, they present them unto God. But this doctrine we flatly renounce upon these grounds and reasons. I. Isa. 63.16. The Church saith to God, doubtless thou art our father, though Abraham be ignorant of us, and Israel know us not. Now if Abraham knew not his posterity, neither Marie, nor Peter, nor any other of the Saints departed know us and our estate: and consequently they cannot make any particular intercession for us. If they say that Abraham & jacob were then in Limbo, which they will have to be a part of hell: what joy could Lazarus have in Abraham's bosom. Luk. 16.25. & with what comfort could jacob say on his death bed: O Lord I have waited for thy salvation. Gen. 46.18. II. Reason. 2. King. 22.20. Huldah the prophetess telleth josias, he must be gathered to his fathers, and put in his grave in peace, that his eyes may not not see all the evil which God would bring on this place. Therefore the Saints departed see not the state of the Church on earth, much less do they know the thoughts and prayers of men. This conclusion Augustine confirmeth at large. III. Reason. No creature, Saint, or Angel can be a mediator for us to God, saving Christ alone, who is indeed the only Advocate of his church. For in a true and sufficient Mediator there must be three properties. First of all, the word of God must reveal and propound him unto the Church, that we may in conscience be assured, that praying to him & to God in his name, we shall be heard. Now there is no Scripture that mentioneth either Saints or Angels as mediator in our behalf, save Christ alone. Secondly, a mediator must be perfectly just, so as no sin be found in him at all, 1. joh. 2.1. If any man ●inne we have an advocate with the father, jesus Christ the righteous. Now the Saints in heaven, howsoever they be fully sanctified by Christ, yet in themselves they were conceived and borne in sin: and therefore must needs eternally stand before God by the mediation and merit of an other. Thirdly, a mediator must be a propitiatour, that is, bring something to God, that may appease and satisfy the wrath and justice of God for our sins: therefore john addeth, and he is a propitiation for our sins. But neither Saint nor Angel can satisfy for the least of our sins: Christ only is the propitiation for them all. The virgin Marie and the rest of the Saints being sinners, could not satisfy so much as for themselves. Lib. 3. contr. Parmen. c. 3. Tract. in joh. 22. De perfectu Evang. IV. Reason. The judgement of the Church. Augustine, All Christian men commend each other in their prayers to God. And who prays for all, and for whom none prays, he is that one and true mediator. And, This saith thy Saviour, thou hast no whither to go but to me, thou hast no way to go but by me. Chrysostome, Thou hast no need of Patrons to God, or much discourse that thou shouldest soothe others: but though thou be alone and want a Patron, and by thyself pray unto God, thou shalt obtain thy desire. And on the saying of john, If any sin, etc. Thy prayers have no effect unless they be such as the Lord commends unto thy father. And Augustine on the same place hath these words, He being such a man said not, ye have an Advocate, but if any sin we have: he said not ye have, neither said he, ye have me. Objections of Papists. I. Reu. 5.8,9. The four and twenty Elders fall down before the lamb, having every one haps and golden vyals full of odours, which are the prayers of the Saints. Hence the Papists gather, that the Saints in heaven receive the prayers of men on earth, and offer them unto the Father. Ans. There by prayers of the Saints, are meant their own prayers, in which they sing praises to God and to the Lamb, as the verses following plainly declare. And these prayers are also presented unto God only from the hand of the Angel, which is Christ himself. chap. 8.4. II. Object. Luk. 16.27. Dives in hell prayeth for his brethren upon earth, much more do the Saints in heaven pray for us. Ans. Out of a parable nothing can be gathered, but that which is agreeable to the intent and scope thereof: for by the same reason it may as well be gathered that the soul of Di●es being in hell had a tongue. Again, if it were true which they gather, we may gather also that the wicked in hell have compassion and love to their brethren on earth, and a zeal to God's glory: all which are false. III. Object. The angels in heaven know every man's estate: they know when any sinner repenteth and rejoiceth thereat: & pray for particular men: therefore the Saints in heaven do the like, for they are equal to the good angels, Luk. 20.36. Ans. The place in Luke is to be understood of the estate of holy men at the day of the last judgement: as appears, Math. 22.30. where it is said, that the servants of God in the resurrection are as the angels in heaven. Secondly they are like the angels not in office and ministery, by which they are ministering spirits for the good of men: but they are like them in glory. Secondly we di●●ent from the Papists: because they are not content to say that the Saints departed pray for us in particular: but they add further, that they make intercession for us by their merits in heaven. New jesuits deny this: but let them here Lombard, Lib. 4. dist. 4.5 p. 6. I think (saith he, speaking of one that is but of mean goodness) that he as it were passing by the fire shall be saved by the merits and intercessions of the heavenly Church: which doth always make intercession for the faithful by request and merit, till Christ shall be complete in his members. And the Roman Catechism saith as much. on the second Command. Saints are so much the more to be worshipped and called upon, because they make prayers daily for the salvation of men: and God for their merit and favour bestows many benefits upon us. We deny not, that men upon earth have help and benefit by the faith and piety which the Saints departed showed, when they were in this life. For God shows mercy on them that keep his commandments to a thousand generations. And Augustine saith, it was good for the jews, that they were loved of Moses, q. 149. supe● Exod. whom God loved. But we utterly deny that we are helped by merits of Saints either living or departed. For Saints in glory have received the full reward of all their merits; if they could merit: and therefore there is nothing further that they can merit. The 16. point. Of implicit, or enfolded faith. Our consent. We hold that there is a kind of implicit, or unexpressed faith: yea that the faith of every man in some part of his life, as in the time of his first conversion, and in the time of foam grievous temptation or distress, is implicit or enfolded. The Samaritans are said to believe, joh. 4. 14. because they took Christ for the Messias, and thereupon were content to learn and obey the glad tidings of salvation. And in the same place, v. 51. the Ruler with his family is said to believe, who did no m●●e but generally acknowledge that Christ was the Messias, and yielded himself to believe and obey his holy doctrine; being moved thereunto by a miracle wrought upon his young son. And Rahab Heb. 11.13. is said to believe, yea she is commended for faith even at the time when she received the spies. Now in the word of God we cannot find, that she had any more but a confused, general, or enfolded faith, whereby she believed that the God of the Hebrews was the true God, and his word to be obeyed. And this faith (as it seems) was wrought in her by the report and relation of the miracles done in the land of Egypt, whereby she was moved to join herself unto the people of God and to believe as they did. By these examples than it is manifest, that in the very servants of God, there is and may be for a time an implicit faith. For the better understanding of this point, it is to be considered that faith may be enfolded two ways: fi●st in respect of knowledge of things to be believed: secondly in respect of the apprehension of the object of faith, namely Christ and his benefits. Now faith is enfolded in respect of knowledge, when as sundry things that are necessary to salvation are not as yet distinctly known. Though Christ commended the faith of his disciples, for such a faith, against which the gates of hell should not prevail; yet was it unexpressed or wrapped up in regard of sundry points of religion: for first of all, Peter that made confession of Christ in the name of the rest, was at that time ignorant of the particular means whereby his redemption should be wrought. For after this, he went about to dissuade his master from the suffering of death at jerusalem, whereupon Christ sharply rebuked him, saying, Come behind me Satan, thou art an offence unto me. Again, they were all ignorant of Christ's resurrection, till certain women who first saw him after he was risen again, had told them: and they by experience in the person of Christ had learned the truth. Thirdly, they were ignorant of the ascension: for they dreamt of an earthly kingdom, at the very time when he was about to ascend: saying, Wilt thou at this time restore the kingdom to Israel● Act. 1.6. And after Christ's ascension, Peter knew nothing of the breaking down of the partition wall between the jews and Gentiles, till God had better schooled him in a vision, Act. 10.14. And no doubt, we have ordinary examples of this Implicit faith in sundry persons among us. For some there be, which are dull and hard both for understanding and memory, and thereupon make no such proceedings in knowledge as many others do: and yet for good affection and conscience in their doings, so far as they know, they come not short of any; having withal a continual care to increase in knowledge, and to walk in obedience according to that which they know. And such persons though they be ignorant in many things, yet have they a meaning of true faith: and that which is wanting in knowledge, is supplied in affection: and in some respects they are to be preferred before many that have the glibbe tongue, and the brain swimming with knowledge. To this purpose Melancthon said well, Epitome. phillip moral. de grad. delict. We must acknowledge the great mercy of God, who puts a difference between sins of ignorance, and such as are done wittingly; and forgives manifold ignorances to them, that know but the foundation and be teachable; as may be seen by the Apostles, in whom there was much want of understanding before the resurrection of Christ. But, as hath been said, he requires that we be teachable, and he will not have us to be hardened in our sluggishness and dullness. As it is said psal. 1. he meditateth in his law day and night. The second kind of implicit faith, is in regard of Apprehension; when as a man can not say distinctly and certainly, I believe the pardon of my sins, but I do unfeignedly desire to believe the pardon of them all: and I desire to repent. This case befalls many of God's children, when they are touched in conscience for their sins. But where men are displeased with themselves for their offences, and do withal constantly from the heart desire to believe, and to be reconciled to God, there is faith and many other graces of God enfolded: as in the little and tender bud, is enfolded the leaf, the blossom, and the f●uit. For though a desire to repent and to believe be not faith and repentance in nature, yet in God's acceptation it is, God accepting the will for the deed. Isa. 42.3. Christ will not quench the smoking flax, which as yet by reason of weakness gives neither light nor heat. Christ saith, Math. 6. 6. Blessed are they that hunger and thirst after righteousness: for they shall be satisfied: where by persons hungering and thirsting are meant all such, as feel with grief their own want of righteousness, and withal desire to be justified and sanctified. Rom. 8.26. God hears & regards the very groans and sighs of his servants: yea, though they be unspeakable by reason they are oftentimes little, weak, and confused: yet God hath respect unto them, because they are the work of his own spirit. Thus when we see that in a touched heart desiring to believe, there is an enfolded faith. And this is the faith which many of the true servants of God have: and our salvation stands not so much in our apprehending of Christ, as in Christ's comprehending of us: and therefore Paul saith, Phil. 3. 12. he followeth, namely after perfection, if that he might comprehend that, for whose sake he is comprehended of Christ. Now if any shall say, that without a lively faith in Christ none can be saved: I answer, that God accepts the desire to believe for lively faith, in the time of temptation, and in the time of our first conversion, as I have said. Put case, a man that never yet repent falls into some grievous sickness, and then begins to be touched in conscience for his sins, and to be truly humbled: hereupon he is exhorted to believe his own reconciliation with God in Christ, and the pardon of his own sins. And as he is exhorted, so he endeavoureth according to the measure of grace received, to believe: yet after much striving he can not resolve himself, that he doth distinctly and certainly believe the pardon of his own sins: only this he can say, that he doth heartily desire to believe: this he wisheth above all things in the world: and he esteems all things as dung for Christ: and thus he dies. I demand now, what shall we say of him? surely, we may say nothing, but that he died the child of God, and is undoubtedly saved. For howsoever it were an happy thing if men could come to that fullness of faith which was in Abraham, and many servants of God: yet certain it is, that God in sundry cases accepts of this desire to believe, for true faith indeed. And look as it is in nature, so is it in grace: in nature some die when they are children, some in old age, and some in full strength, and yet all die men: so again, some die babes in Christ, some of more perfect faith: and yet the weakest having the seeds of grace, is the child of God; and faith in his infancy is faith. All this while, it must be remembered I say not, there is a true faith without all apprehension, but without a Distinct apprehension for some space of time: for this very desire by faith to apprehend Christ and his merits, is a kind of apprehension. And thus we see the kinds of implicit or enfolded faith. This doctrine is to be learned for two causes: first of all it serves to rectify the consciences of weak ones, that they be not deceived touching their estate. For if we think that no faith can save, but a full perswa●ion, such as the faith of Abraham was, many truly bearing the name of Christ must be put out of the role of the children of God. We are therefore to know that there is a growth in grace, as in nature: and there be differences and degrees of true faith, and the least of them all is this Enfolded faith. This in effect is the doctrine of M. Calvin: Iust. lib. 3. c. 2.9.5. that, when we begin by faith to know somewhat, & have a desire to learn more, this may be termed an unexpressed faith. Secondly this point of doctrine serves to rectify and in part to expound sundry Catechisms, in that they seem to propound faith unto men at so high a reach, as few can attain unto it: defining it to be a certain and full persuasion of God's love and favour in Christ; whereas, though every faith be for his nature a certain persuasion, yet only the strong faith is the full persuasion. Therefore faith is not only in general terms to be defined, but also the degrees and measures thereof are to be expounded, that weak ones to their comfort may be truly informed of their estate. And though we teach there is a kind of implicit faith, which is the beginning of true and lively faith: yet none must hereupon take an occasion to content themselves therewith, but labour to increase and go on from faith to faith: and so indeed will every one do that hath any beginnings of true faith, be they never so little. And he which thinks he hath a desire to believe, and contents himself therewith; hath indeed no true desire to believe. The difference. The pillars of the Romish Church lays down this ground: that faith in his own nature, is not a knowledge of things to be believed; but a reverent assent unto them whether they be known or unknown. Hereupon they build: that if a man know some necessary points of religion, as the doctrine of the Godhead, of the Trinity, of Christ's incarnation, and of our redemption, etc. it is needless to know the rest by a particular or distinct knowledge, and it sufficeth to give his consent to the Church, and to believe as the pastors believe. Behold a ruinous building upon a rotten foundation: for faith contains a knowledge of things to be believed, and knowledge is of the nature of faith: & nothing is believed that is not known. Isai 53.11. The knowledge of my righteous servant, shall justify many. and joh. 17.2. This is eternal life, to know the eternal God, and whom thou hast sent jesus Christ. In these places, by knowledge is meant faith grounded upon knowledge, whereby we know and are assured that Christ and his benefits belong unto us. Secondly this kind of assent is the mother of ignorance. For when men shall be taught, that for sundry points of religion they may believe as the Church believes: a Mol. tract. 3. c. 27. conclus. 15. that the study of the Scriptures is not to be required of them: yea that to their good they may be barred the reading of them, so be it they know some principal things contained in the articles of faith; that b Bonnav. & Durand. common believers are not bound expressly to believe all the articles of the Apostles Creed: c Bannes' 2. q. 2. art. 7. ascribes this opinion to Gul. Pa●isiensis, and to Altisiodoransis. Rhem. Test. on 1. Cor. 14. that it sufficeth them to believe the articles by an implicit faith: by believing as the Church believeth, few or none will have care to profit in knowledge. And yet God's commandment is that we should grow in knowledge, and that his word should dwell plenteously in us, Col. 3.16. Again, the Papists say, that the devotion of the ignorant, is often service better accepted then that which is done upon knowledge. Such (say they) as pray in latin, pray with as great consolation of spirit, with as little tediousness, with as great devotion and affection, and oftentimes more than the other, and always more than any schismatic or heretic in his own language. To conclude, they teach that some articles of faith are believed generally of the whole Church only by a simple or implicit faith, which afterward by the Authority of a general Counsel are propounded to be believed of the Church by express faith. Mol. tract. 5. c. 30. conclus. 12. Contra affer. Luc. art. 8. Roffensis against Luther gives an example of this, when he confesseth that Purgatory was little known at the first, but was made known partly by Scripture, and partly by revelation in process of time. This implicit faith touching articles of religion we reject; holding that all things concerning faith and manners necessary to salvation, are plainly expressed in Scripture, and accordingly to be believed. The 17. point. Of Purgatory. Our consent. We hold a Christian Purgatory, according as the word of God hath set down the same unto us. And first of all by this Purgatory we understand the afflictions of God's children here on earth. jer. 3. The people afflicted say, thou hast sent a fire into our bones. Psal. 65.12. We have gone through water and fire. Malach. 3.3. The children of Levi must be purified in a purging fire of affliction. 1. Pet. 1.7. Afflictions are called the fiery trial, whereby men are cleansed from their corruptions, as gold from the dross by the fire. Secondly, the blood of Christ is a purgatory of our sins, 1. joh. 1.7. Christ's blood purgeth us from all our sins. Heb. 9.14. It purgeth our consciences from dead works. And Christ baptizeth with the holy Ghost and with fire: because our inward washing is by the blood of Christ: and the holy Ghost is as fire to consume and abolish the inward corruption of nature. To this effect saith Origen, in Levit. l. 9 apud Cyril. Without doubt, we shall feel the unquenchable fire, unless we shall now entreat the Lord to send down from heaven a purgatory fire unto us, whereby worldly desires may he utterly consumed in our minds. August. Suppose the mercy of God is thy purgatory. de Act. Foelic. c. 21. The difference or dissent. We differ from the Papists touching purgatory in two things. And first of all, for the place. They hold it to be a part of hell into which an entrance is made only after this life: we for our parts deny it, as having no waraant in the word of God: which mentioneth only two places for men after this life, heaven and hell, with the twofold condition thereof, joy and torment, Luk. 16.25, 26. joh. 3.36. Apoc. 22.14, 15. and 21.7,8. Matth. 8.11. Nay we find the contrary, Reu. 14.13. they that die in the Lord are said to rest from their l●bours: which can not be true, if any of them go to purgatory. And to cut off all cavils: it is further said, their works, that is, the reward of their works, Homil. 50. tom. 10. Enchir. cap. 115. de verbis Apost. ser. 31. Lib. 3. in Es. ad pop. Antioch. hom. 22. follow them, even at the heels, as an Acoluth or servant doth his master. Augustine saith well, After this life there remains no compunction or satisfaction. And, Here is all remission of sin: here be temptations that move us to sin: lastly here is the evil from which we desire to be delivered: but there is none of all these. And, We are not here without sin, but we shall go hence without sin. Cyril saith, They which are once dead can add nothing to the things which they have done, but shall remain as they were left, and wait for the time of the last judgement. Chrysost. After the end of this life, there be no occasions of merits. Secondly, we differ from them touching the means of Purgation. They say, that men are purged by suffering of pains in Purgatory, whereby they satisfy for their venial sins, and for the temporal punishment of their mortal sins. We teach the contrary, holding that nothing can free us from the least punishment of the smallest sin, but the sufferings of Christ, and purge us from the least taint of corruption, saving the blood of Christ. Indeed they say, that our sufferings in themselves considered, do not purge and satisfy, but as they are made meritorious by the sufferings of Christ: but to this I oppose one text of Scripture, Heb. 1. 3. where it is said, that Christ hath purged our sins by himself: where the last clause cuts the throat of all human satisfactions and merits: and it giveth us to understand, that whatsoever thing purgeth us from our sins, is not to be found in us but in Christ alone: otherwise it should have been said, that Christ purgeth the sins of men by themselves, as well as by himself: and he should merit by his death, that we should become our own saviours in part. To this place I may well refer prayer for the dead: of which I will propound two conclusions affirmative, and one negative. Conclus. I. We hold that Christian charity is to extend itself to the very dead: and it must show itself in their honest burial, in the preservation of their good names, in the help and relief of their posterity, as time and occasion shall be offered. Ruth 1.8. joh. 19.23. II. Conclus. We pray further in general manner for the faithful departed, that God would hasten their joyful resurrection, and the full accomplishment of their happiness, both for the body and the soul: and thus much we ask in saying, Thy kingdom come, that is, not only the kingdom of grace, but also the kingdom of glory in heaven. Thus far we come: but nearer the gates of Babylon we dare not approach. III. Conclus. To pray for particular men departed: and to pray for their deliverance out of purgatory, we think it unlawful: because we have neither promise nor commandment so to do. The eighteenth point. Of the Supremacy in causes Ecclesiastical. Our consent. Touching the point of Supremacy Ecclesiastical, I will set down how near we may come to the Roman Church in two conclusions. Conclus. I. For the founding of the primitive Church, the ministery of the word was distinguished by degrees not only of order but also of power, and Peter was called to the highest degree. Eph. 4.11. Christ ascended up on high and gave gifts unto men, for the good of his Church: as some to be Apostles, some Prophets, some Evangelists, some Pastors and Doctors. Now, howsoever one Apostle, be not above an other, or one Evangelist above an other, or one Pastor above an other: yet an Apostle was above an Evangelist: and an Evangelist above all pastors and teachers. And Peter was by calling an Apostle, and therefore above all Evangelists and Pastors; having the highest room in the ministery of the new testament both for order and authority. Conclus. II. Among the twelve Apostles Peter had a threefold privilege or prerogative. I. The prerogative of authority. II. Of primacy. III. Of principality. For the first, by the privilege of authority, I mean a pre-eminence in regard of estimation, whereby he was had in reverence above the rest of the twelve Apostles, for Cephas with james and john are called Pillars, & seemed to be great. Gal. 2.6.9. Again he had the pre-eminence of primacy, because he was the first named, as the foreman of the quest. Math. 10.2. The names of the twelve Apostles are these, the first is Simon called Peter. Thirdly he had the pre-eminence of principality among the twelve, because in regard of the measure of grace, he excelled the rest: for when Christ asked his disciples whom they said he was; Peter as being of greatest ability and zeal answered for them all. Math. 16.16. I use this clause, among the twelve, because Paul excelled Peter every way, in learning zeal, understanding, as far as Peter excelled the rest. And thus near we come to popish supremacy. The difference. The Church of Rome gives to Peter a supremacy under Christ above all causes and persons: that is, full power, to govern and order the Catholic Church upon the whole earth both for doctrine and regiment. This supremacy stands (as they teach) in a power, or, judgement, to determine of the true sense of all places of Scripture: to determine all causes of faith: to assemble general counsels: to ratify the decrees of the said counsels: to excommunicate any man upon earth, that lives within the Church, even princes and nations: properly to absolve and forgive sins: to decide causes brought to him by appeal from all the parts of the earth: lastly to make laws that shall bind the conscience. This fullness of power with one consent is ascribed to Peter, & the Bishops of Rome that follow him in a supposed succession. Now we hold on the contrary, that neither Peter nor any Bishop of Rome hath any supremacy over the Catholic Church: but that all supremacy under Christ, is pertaining to kings and princes within their dominions. And that this our doctrine is good, and theirs false and forged, I will make it manifest by sundry reasons. I. Christ must be considered of us as a king two ways. First as he is God: and so is he an absolute king over all things in heaven and earth, with the Father and the Holy Ghost by the right of creation. Secondly he is a king as he is a redeemer of mankind: and by the right of redemption he is a sovereign king over the whole Church, and that in special manner. Now as Christ is God with the father and the holy ghost, he hath his deputies on earth to govern the world: as namely kings and princes, who are therefore in Scriptures called Gods. But as Christ is Mediator, and consequently a king over his redeemed ones, he hath neither fellow, nor deputy. No fellow: for than he should be an imperfect mediator. No deputy: for no creature is capable of this office to do in the room and stead of Christ that which he himself doth: because every work of the Mediator is a compound work, arising of the effects of two natures concurring in one and the same action, namely the godhead and the manhood: and therefore to the effecting of the said work there is required an infinite power, which far exceeds the strength of any created nature. Again, Heb. 7.24. Christ is said to have a priesthood which cannot pass from his person to any other: whence it follows, that neither his kingly nor his prophetical office can pass from him to any creature, either in whole or in part: because the three offices of mediation in this regard be equal. Nay, it is a needless thing for Christ to have a deputy, to put in execution any part of his mediatorship: considering a deputy only serveth to supply the absence of the principal: whereas Christ is always present with his church by his word & spirit: for where two or three be gathered together in his name: he is in the midst among them. It may be said that the ministers in the work of the ministery are deputies of Christ. I answer, that they are no deputies but active instruments. For in the preaching of the word there be two actions: the first is the uttering or propounding of it to the ear: the second is, the inward operation of the holy Ghost in the heart: which indeed is the principal and belongs to Christ alone: the action of speaking in the minister being only instrumental. Thus likewise the church of God in cutting off any member by excommunication, is no more but an instrument performing a ministery in the name of Christ, & that is to testify & pronounce whom Christ himself hath cut off from the kingdom of heaven: whom he also will have for this cause, to be severed from the company of his own people till he repent. And so it is in all Ecclesiastical actions. Christ hath no deputy, but only instruments: the whole entire action being personal in respect of Christ. This one conclusion overthrows not only the Pope's supremacy, but also: many other points of popery. Reason II. All the Apostles in regard of power & authority were equal: for the commission apostolical both for right and execution was given equally to them all, as the very words import. Math. 28.19. Go teach all nations baptizing them, etc. and the promise, I will give to thee the keys of the kingdom of heaven, is not private to Peter, but is made in his person to the rest, according as his confession was in the name of the rest. Thus saith Theophylact, in Mar. 16. They have the power of committing and binding that receive the gift of a bishop as Peter. And Ambr. saith, What is said to Peter, is said to the Apostles. in Psal. 38. Therefore Peter had no supremacy over the rest of the Apostles in respect of right to the commission: which they say belonged to him only, and the execution thereof to the rest. But let all be granted, that Peter was in commission above the rest, for the time of his life: yet hence may not any superiority be gathered for the Bishops of Rome: because the authority of the Apostles were personal, and consequently ceased with them: without being conveyed to any other: because the Lord did not vouchsafe the like honour to any after them. For ●irst of all, it was the privilege of the Apostles to be called immediately, and to see the Lord jesus. Secondly, they had power to give the gift of the holy Ghost by the imposition of hands. Thirdly, they had such a measure of the assistance of the spirit, that in their public sermons & in writing of the word, they could not err: and these writings were all denied to those that followed after them. And that their authority ceased in their persons, it stands with reason also, because it was given in so a●ple a manner for the founding of the church of the new testament: which being once founded, it was needful only, that there should be pastors & teachers for the building of it up unto the end of the world. Reason III. When the sons of Zebedeus sued unto Christ for the greatest rooms of honour in his kingdom (deeming he should be an earthly king) Christ answers them again, ye know that the Lords of the Gentiles have dominion, and they that are great, exercise authority over them: but it shall not be so with you. De consider. ad Euge. l. 2. Bernard applieth these very words to Pope Eugenius on this manner. It is plain, saith he, that here dominion is forbidden the Apostles. Go to then: dare if you will, to take upon you ruling an Apostleship, or in your Apostleship rule or dominion: if you will have both alike, you shall lose both. Otherwise you must not think yourself exempted from the number of them, of whom the Lord complaineth thus: they have reigned but not of me: they have been but I have not known them. Reason IV. Eph. 4. Mention is made of gifts which Christ gave to his church after his ascension, whereby some were Apostles, some prophets, some Evangelists, some pastors and teachers. Now if there had been an office in which men as deputies of Christ should have governed the whole church to the end of the world, the calling might here have been named fitly with a gift thereto pertaining: and Paul (no doubt) would not here have concealed it, where he mentioneth callings of lesser importance. Reason V. The Pope's supremacy was judged by sentences of scripture & condemned long before it was manifest in the world: the spirit of prophesy foreseeing and foretelling the state of things to come. 2. Thess. 2.3,4. The man of sin (which is that Antichrist) shall exalt himself above all that is called God, etc. Now this whole chapter with all the circumstances thereof, most fitly agrees to the sea of Rome and the Head thereof: and the thing which then stayed the revealing of the man of sin, v. 6. is of most expounded to be the Roman Emperor. I will allege one testimony in the room of many. Chrysostome saith on this place, As long as the Empire shall be had in awe, no man shall straightly submit himself to Antichrist: but after that the Empire shall be dissolved, Antichrist shall invade the state of the Empire standing void, and shall labour to pull unto himself the Empire both of man and God. And this we find now in experience to be true: for the See of Rome never flourished, till the Empire decayed, and the seat thereof was removed from the city of Rome. Again Reu. 13. mentioned is made of two beasts, one coming out of the sea, whom the Papists confess to be the heathenish Roman Emperor: the second coming out of the earth; which doth all that the first beast could do before him: and this fitly agreeth to the pope's of Rome, who do and have done all things that the Emperor did or could do, and that in his very sight. Reason VI The judgement of the ancient Church. Cyprian saith, De simplicit. Praelat. Doubtless the same were the rest of the Apostles that Peter was: endued with equal fellowship both of honour and of power: but a beginning is made of unity, that the Church may appear to be one. Gregory saith, ●● Registro l. 6. c. 118. If one be called universal Bishop, the universal Church goeth to decay. And chap. 144. I say boldly, that whosoever calleth or desireth to call himself universal priest, in his pride is a forerunner of Antichrist. And, Lib. 7. c. 30. ad. Eugen. l. 3. behold, in the preface of the Epistle which ye directed unto me, you caused to be set a proud title, calling me universal Pope. Bernard. Consider that thou art not a Lord of Bishops, but one of them. Churches are maimed, in that the Roman bishop draweth all power to himself. Again Gregory himself being Pope saith to the Emperor, I which am subject to your commandment—; have every way discharged that which was due, in that I have performed mine allegiance to the Emperor, and have not concealed what I thought on God's behalf. And pope Leo the fourth after Gregory 200. years, acknowledged the Emperor Lotharius for his sovereign prince, C. de capitulis. dist. 10. and professed obedience without gainsaying to his imperial commandments. To conclude, whereas they say, that there is a donble head of the Church, one imperial which is Christ alone, the other ministerial, which is the pope, governing the whole Church under Christ, I answer, this distinction robbeth Christ of his honour, because in setting up their ministerial head, they are feign to borrow of Christ things proper unto him, as the privilege to forgive sins a allen book of priesthood. properly, and the power to govern the whole earth, by making of laws that shall as truly bind conscience as the laws of God, etc. The 19 point. Of the efficacy of the sacraments. Our Consent. Conclus. I. We teach and believe that the sacraments are signs to represent Christ with his benefits unto us. Conclus. II. We teach further; that the Sacraments are indeed instruments, whereby God offereth and giveth the foresaid benefits unto us. Thus far we consent with the Roman Church. The difference. The difference between us stands in sundry points. First of all, the best learned among them teach, that sacraments are physical instruments, that is, true and proper instrumental causes, having force and efficacy in them to produce and give grace. Bellar. de Sacr. l. 2. c. ●1. They use to express their meaning by these comparisons. When the scrivener takes the pen into his hand and writes, the action of writing comes from the pen, moved by the hand of the writer: and in cutting of wood or stone, the division comes from the saw, moved by the hand of the workman: even so the grace (say they) that is given by God, is conferred by the sacrament itself. Now we for our parts hold, that sacraments are not physical, but mere voluntary instruments. Voluntary, because it is the will and appointment of God, to use them as certain outward means of grace. Instruments: because when we use them aright according to the institution. God then answerably confers grace from himself. In this respect only take we them for instruments and no otherwise. The second difference is this: they teach that the very action of the minister dispensing the sacrament, as it is a work done gives grace immediately if the party be prepared: as the very washing or sprinkling of water in baptism, and the giving of bread in the Lord's supper: even as the orderly moving of the pen upon the paper by the hand of the writer causeth writing. We hold the contrary: namely, that no action in the dispensation of a Sacrament conferreth grace as it is a work done, that is, by the efficacy and force of the very sacramental action itself, though ordained of God: but for two other ways. First by the signification thereof. For God testifies unto us his will and good pleasure partly by the word of promise, and partly by the sacrament: the signs representing to the eyes that which the word doth to the ears: being also types and certain images of the very same things, that are promised in the word and no other. Yea the elements are not general and confused, but particular signs to the several communicants, and by the virtues of the Institution: for when the faithful receive the signs from God by the hands of the Minister, it is as much as if God himself with his own mouth should speak unto them severally, and by name promise to them remission of sins. And things said to men particularly, do more affect, and more take away doubting, then if they were generally spoken to an whole company. Therefore signs of graces are as it were an applying and binding of the promise of salvation to every particular believer: and by this means, the oftener they are received, the more they help our infirmity, and confirm our assurance of mercy. Again the sacrament confers grace, in that the signs thereof confirms faith as a pledge, by reason it hath a promise annexed to it. For when God commands us to receive the signs in faith, and withal promiseth to the receivers to give the thing signified, he binds himself, as it were in bond unto us, to stand to his own word; even as men bind themselves in obligations putting to their hands and seals, so as they cannot go back. And when the signs are thus used as pledges, and that often: they greatly increase the grace of God: as a token sent from one friend to an other, renews and confirms the persuasion of love. These are the two principal ways whereby the sacraments are said to confer grace, namely in respect of their signification, and as they are pledges of God's favour unto us. And the very point here to be considered is, in what order and manner they confirm. And the manner is this. The signs and visible elements affect the senses outward and inward: the senses convey their object to the mind: the mind directed by the holy Ghost reasoneth on this manner, out of the promise annexed to the sacrament. He that useth the elements aright, shall receive grace thereby: but I use the elements aright in faith and repentance, saith the mind of the believer: therefore shall I receive from God increase of grace. Thus then, faith is confirmed not by the work done, but by a kind of reasoning caused in the mind, the argument or proof whereof is borrowed from the elements, being signs and pledges of God's mercy. The third difference. The Papists teach that in the sacrament by the work done, the very grace of justification is conferred. We say no: because a man of years must first believe and be justified, before he can be a meet partaker of any sacrament. And the grace that is conferred, is only the increase of our faith, hope, sanctification, etc. Our Reasons. Reason I. The word preached and the sacraments differ in the manner of giving Christ and his benefits unto us: because in the word the spirit of God teacheth us by a voice conveyed to the mind by the bodily ears: but in the sacraments annexed to the word, by certain sensible and bodily signs viewed by the eye. a Aug. l. 19 contr. Faust. cap. 16. Sacraments are nothing but visible words and promises. Otherwise for the giving itself they differ not. Christ himself faith, that in the very word, is eaten his own flesh, which he was to give for the life of the world: and what can be said more of the Lords supper. Augustine saith, that believers are partakers of the body and blood of Christ in baptism: Serm. ad infant. ad altar de Sacr. and Hierome to Edibia, that in baptism we eat and drink the body and blood of Christ. If thus much may be said of baptism, why may it not also be said of the word preached. Again Hierom upon Ecclesiastes saith, It is profitable to be filled with the body of Christ and drink his blood, not only in mystery but in knowledge of holy Scripture. cap. 3. Now upon this it follows, that seeing the work done in the word preached confers not grace, neither doth the work done in the sacrament confer any grace. Reason II. Math. 3.11. I baptise you with water to repentance: but he that cometh after me is stronger than I—, he shall baptise you with the holy Ghost and with fire. Hence it is manifest, that grace in the sacrament proceeds not from any action in the sacrament: for john, though he do not disjoin himself & his action from Christ, and the action of his spirit, yet doth he distinguish them plainly in number, persons, and effect. To this purpose Paul, who had said of the Galathians, that he traveled of them and beget them by the Gospel, saith of himself that he is not any thing, not only as he was a man, but as he was a faithful Apostle: 1. Cor. 7.3. thereby excluding the whole evangelical ministery whereof the Sacrament is a part, from the least part of divine operation, or, efficacy in conferring of grace. Reason III. The blessed Angels, nay the very flesh of the son of God hath not any quickening virtue from itself; but all this efficacy or virtue is in and from the godhead of the son: who, by means of the flesh apprehended by faith, deriveth heavenly and spiritual life from himself to the members. Now if there be no efficacy in the flesh of Christ, but by reason of the hypostatical union: how shall bodily actions about bodily elements confer grace immediately. Reason IV. Paul, Rom. 4. stands much upon this, to prove that justification by faith is not conferred by the sacraments. And from the circumstance of time he gathereth that Abraham was first justified, and then afterward received circumcision, the sign and seal of his righteousness. Now we know that the general condition of all sacraments is one and the same, and that baptism succeeded circumcision. And what can be more plain than the example of Cornelius, Act. 10. who before Peter came unto him, had the commendation of the fear of God, and was endued with the spirit of prayer: and afterward when Peter by preaching opened more fully the way of the Lord, he and the rest received the holy Ghost. And after all this they were baptized. Now if they received the holy Ghost before baptism, than they received remission of sins, and were justified before baptism. V. Reason. The judgement of the Church. Basil. If there be any grace in the water, it is not from the nature of the water, but from the presence of the spirit. Hierome saith, Man gives water but God gives the holy Ghost. Augustine said, Lib. de Spir sanct. c. 15. in Esa. 14. Tract. 6. in epist. joh. Water toucheth the body and washeth the heart: but he shows his meaning else where. There is one water (saith he) of the sacrament, another of the spirit: the water of the Sacrament is visible, the water of the spirit invisible. That washeth the body and signifieth what is done in the soul. By this the soul is purged and healed. Object. Remission of sins, regeneration, and salvation is ascribed to the sacrament of baptism, Act. 22.21. Eph. 5. Gal. 3.27. Tit. 2. Ans. Salvation and remission of sins is ascribed to baptism and the Lords supper, as to the word; which is the power of God to salvation to all that believe: and that, as they are instruments of the holy ghost to signify, zeal, and exhibit to the believing mind the foresaid benefits: but indeed the proper instrument whereby salvation is apprehended is faith, and sacraments are but props of faith furthering salvation two ways: first because by their signification they help to nourish and preserve faith: secondly because they seal grace and salvation to us: yea God gives grace and salvation when we use them well: so be it, we believe the word of promise made to the sacrament, whereof also they are seals. And thus we keep the middle way, neither giving too much nor too little to the sacraments. The XX. point. Of saving faith: or, the way to life. Our Consent. Conclus. I. They teach it to be the property of faith, to believe the whole whole word of God, and especially the redemption of mankind by Christ. Conclus. II. They avouch that they believe & look to be saved by Christ and by Christ alone, and by the mere mercy of God in Christ. Conclus. III. Thirdly, the most learned among them hold & confess, that the obedience of Christ is imputed unto them for the satisfaction of the law, and for their reconciliation with God. Conclus. IV. They avouch that they put their whole trust and confidence in Christ, and in the mere mercy of God, for their salvation. Concl. V. Lastly they hold that every man must apply the promise of life everlasting by Christ unto himself: and this they grant we are bound to do. And in these five points do they and we agree, at least in show of words. By the avouching of the five conclusions, papists may easily escape the hands of many magistrates. And unless the mystery of popish doctrine be well known, any common man may easily be deceived, & take such for good protestants that are but popish priests. To this end therefore that we may the better discern their guile, I will show wherein they fail in each of their conclusions, and wherein they differ from us. The difference. Touching the first conclusion, they believe indeed all the written word of God, and more than all: for they also believe the books Apocryphal, which antiquity for many hundred years hath excluded from the canon: yea they believe unwritten traditions received (as they say) from Councils, the writings of the Fathers, and the determinations of the Church: making them also of equal credit with the written word of God, given by inspiration of the spirit. Now we for our parts despise not the Apocrypha, as namely the books of the Maccabees, Ecclesiasticus and the rest, but we reverence them in all convenient manner, preferring them before any other books of men, in that they have been approved by an universal consent of the Church: yet we think them not meet to be received into the Canon of holy scripture, and therefore not to be believed, but as they are consenting with the written word. And for this our doing we have direction from Athanasius, Origen, Hierom, and the Council of Laodicea. As for the unwriten Traditions they come not within the compass of our faith, neither can they: because they come unto us by the hands of men, that may deceive and be deceived. And we hold and believe, that the right Canon of the books of the old and new Testament, contains in it sufficient direction for the Church of God to life everlasting, both for faith and manners. Here then is the point of difference, that they make the object of faith larger than it should be, or can be: and we keep ourselves to the written word; believing nothing to salvation out of it. In the second conclusion, touching salvation by Christ alone, there is a manifest deceit: because they craftily include and couch their own works under the name of Christ. For (say they) works done by men regenerate, are not their own, but Christ's in them; and as they are the works of Christ; they save, and no otherwise. But we for our parts look to be saved only by such works as Christ himself did in his own person: and not by any work at all done by him in us. For all works done, are in the matter of justification and salvation, opposed to the grace of Christ: Rom. 11.6. Election is of grace not of works: if it be of works, it is no more of grace. Again whereas they teach that we are saved by the works of Christ, which he worketh in us, and maketh us to work; it is flat against the word. For Paul saith, We are not saved by such works as God hath ordained that men regenerate should walk in. Eph. 2.10. And he saith further, that he counted all things even after his conversion loss unto him, that he might be found in Christ, not having his own righteousness which is of the law. Phil. 3.8. Again, Heb. 1.3. Christ washed away our sins by himself: which last words exclude the merit of all works done by Christ within man. Thus indeed the Papists overturn all that which in word they seem to hold touching their justification and salvation. We confess with them that good works in us are the works of Christ: yet are they not Christ's alone, but ours also, in that they proceed from Christ by the mind and will of man: as water from the fountain by the channel. And look as the channel defiled, defiles the water, that is without defilement in the fountain; even so the mind and will of man defiled by the remnants of sin, defile the works, which as they come from Christ are undefiled. Hence it is that the works of grace which we do by Christ, or, Christ in us, are defective: and must be severed from Christ in the act of justification, or salvation. The third conclusion is touching the imputation of Christ's obedience, which some of the most learned among them acknowledge: and the difference between us stands on this manner. They hold that Christ's obedience is imputed only to make satisfaction for sin, and not to justify us before God. We hold and believe that the obedience of Christ is imputed to us, even for our righteousness before God. Paul saith, 1. Cor. 1.30. Christ is made unto us of God, wisdom, righteousness, sanctification, and redemption. Hence I reason thus. If Christ be both our sanctification, and our righteousness; then he is not only unto us inherent righteousness, but also righteousness imputed. But he is not only our sanctification (which the Papists themselves expound of inherent or habitual righteousness) but also our righteousness: for thus by Paul are they distinguished. Therefore he is unto us both inherent and imputed righteousness. And very reason teacheth thus much. For in the end of the world at the bar of God's judgement, we must bring some kind of righteousness for our justification, that may stand in the rigour of the law according to which we are to be judged. But our inherent righteousness is imperfect & stained with manifold defects and shall be as long as we live in this world, as experience tells us: and consequently it is not suitable to the justice of the law: and if we go out of ourselves we shall find no righteousness serving for our turns either in men or angels, that may or can procure our absolution before God and acceptation to life everlasting. We must therefore have recourse to the person of Christ, and his obedience imputed unto us, must serve not only to be a satisfaction to God for all our sins; but also for our perfect justification: in that god is content to accept of it for our righteousness, as if it were inherent in us, or performed by us. Touching the fourth conclusion, they hold it the safest and surest course to put their trust and confidence in the mercy of God alone for their salvation: yet they condescend, that men may also a Bellar. l. 5. c. 7. de iustifis. put their confidence in the merit of their own works, and in the merits also of other men, so it be in sobriety. But this doctrine quite mars the conclusion: because by teaching that men are to put confidence in the creature, they overturn all confidence in the Creator. For in the very first commandment, we are taught to make choice of the true God for our God, which thing we do when we give to God our hearts: and we give our hearts to God, when we put our whole confidence in him for the salvation of our souls. Now then to put confidence in men, or in works, is to make them our Gods. The true and ancient form of making confession was on this manner: I believe in God the father, in jesus Christ, and in the holy ghost, without mention making of any confidence in works or creatures: the ancient Church never knew any such confession or confidence. Cyprian saith, He believeth not in God, who putteth not affiance concerning his salvation in God alone. And indeed the Papists themselves when death comes, De duplic●● Martyr, Lib. de causiss cur evang. p. 436. forsake the confidence of their merits, and fly to the mere mercy of God in Christ. And for a confirmation of this I allege the testimony of one Vlinbergius of Colen, who writeth thus. There was a book found in the vestry of a certain parish of Colen, written in the dutch tongue in the year of our Lord 1475. which the Priests used in visiting of the sick. And in it these questions be found. a Supposed to be questions of An●elme. Dost thou believe that thou canst not be saved but by the death of Christ? The sick person answered, Yea. Then it is said unto him, Go too then, while breath remains in thee, put thy confidence in this death alone: have affiance in nothing else: commit thyself wholly to this death: with it alone cover thyself: dive thyself in every part into this death: in every part pierce thyself with it: enfold thyself in this death. And if the Lord will judge thee, say: Lord, I put the death of our Lord jesus Christ between me and thy judgement, and by no other means I contend with thee. And if he shall say unto thee, that thou art a sinner, say: Lord, the death of my Lord jesus Christ, I put between thee and my sins. If he shall say unto thee, that thou hast deserved damnation, say: Lord, I oppose the death of our Lord jesus Christ between thee and my evil merits, and I offer his merit for the merit which I should have, and have not. If he shall say, that he is angry with thee, say: Lord, I oppose the death of our Lord jesus Christ between me and thine anger. Here we see, what Papists do, and have done in the time of death. And that which they hold and practise, when they are dying; they should hold and practise every day while they are living. In the last conclusion they teach, that we must not only believe in general but also apply unto ourselves, the promises of life everlasting. But they differ from us in the very manner of applying. They teach that the promise is to be applied, not by faith assuring us of our own salvation: but only by hope, in likelihood conjectural. We hold that we are bound in duty to apply the promise of life by faith without making doubt thereof, and by hope to continue the certainty after the apprehension made by faith. We do not teach that all and every man living within the precincts of the church, professing the name of Christ, is certain of his salvation, and that by faith: but that he ought so to be, and must endeavour to attain thereto. And here is a great point in the mystery of iniquity to be considered: for by this uncertain application of the promise of salvation, and this wavering hope, they overturn half the doctrine of the Gospel. For it enjoins two things: first to believe the promises thereof to be true in themselves: secondly to believe, and by faith to apply them unto ourselves. And this latter part, without which the former is void of comfort, is quite overturned. The reasons which they allege against our doctrine, I have answered before: now therefore I let them pass. To conclude, though in coloured terms they seem to agree with us in doctrine concerning faith; yet in deed they deny and abolish the substance thereof, namely, the particular and certain application of Christ crucified and his benefits, unto ourselves. Again they fail in that they cut off the principal duty and office of true saving faith, which is to apprehend and to apply the blessing promised. The 21. point. Of Repentance. Our consent. Conclus. I. That, repentance is the conversion of a sinner. There is a twofold conversion, passive, and active: passive, is an action of God whereby he converteth man being as yet unconverted. Active is an action whereby man being once turned of God, turns himself: and of this latter must this conclusion be understood. For the first conversion, considering it is a work of God turning us unto himself, is not the repentance whereof the Scripture speaketh so oft, but it is called by the name of regeneration: and repentance, whereby we being first turned of God do turn ourselves, and do good works, is the fruit thereof. Conclus. II. That, repentance stands specially for practise, in contrition of heart, confession of mouth, and satisfaction in work or deed. Touching contrition there be two kinds thereof: Legal, and evangelical. Legal contrition is nothing but a remorse of conscience for sin in regard of the wrath & judgement of God, & it is no grace of God at all; nor any part, or, cause of repentance: but only an occasion thereof, & that by the mercy of God: for of itself, it is the sting of the law and the very entrance into the pit of hell. evangelical contrition is, when a repentant sinner is grieved for his sins, not so much for fear of hell, or, any other punishment; as because he hath offended and displeased so good and merciful a God. This contrition is caused by the ministery of the Gospel, and in the practice of repentance it is always necessary, and goes before as the beginning thereof. Secondly we hold, and maintain that confession is to be made, and that in sundry respects: first to God, both publicly in the congregation, and also privately in our secret and private prayers. Secondly to the Church, when any person hath openly offended the congregation by any crime, and is therefore excommunicate. Thirdly to our private neighbour, when we have upon any occasion offended and wronged him. Math. 5.23. If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, go first and be reconciled to him: now reconciliation presupposeth confession. Lastly in all true repentance, we hold and acknowledge there must be satisfaction made; first to God, and that is when we entreat him in our supplications to accept the death and passion of Christ, as a full, perfect, and sufficient satisfaction for all our sins. Secondly it is to be made unto the Church, after excommunication for public offences; and it stands in duties of humiliation that fitly serve to testify the truth of our repentance. Thirdly satisfaction is to be made to our neighbour: because if he be wronged, he must have recompense and restitution made, Luk. 19.8. & there repentance may justly be suspected, where no satisfaction is made, if it lie in our power. Conclus. III. That, in repentance we are to bring outward fruits worthy amendment of life: for repentance itself is in the heart, and therefore must be testified in all manner of good works: whereof the principal is, to endeavour day by day by God's grace to leave and renounce all and every sin, and in all things to do the will of God. And here let it be remembered that we are not patrons of licentiousness and enemies of good works. For though we exclude them from the act of our justification and salvation: yet we maintain a profitable and necessary use of them in the life of every Christian man. This use is threefold, in respect of God, of man, of ourselves. Works are to be done in respect of God, that his commandments may be obeyed, 1. joh. 5.12. that his will may be done, 1. Thess. 4.3. that we may show ourselves to be obedient children to God our Father, 1. Pet. 1.14. that we may show ourselves thankful for our redemption by Christ, Tit. 2. 14. that we might not grieve the spirit of God, Eph. 4.30. but walk according to the same, Gal. 5. 22. that God by our good works may be glorified, Math. 5.16. that we may be good followers of God, Eph. 5.1. Again, works are to be done in regard of men: that our neighbour may be helped in worldly things, Luk. 6.38. that he may be won by our example to godliness, 1. Pet. 3.14. that we may prevent in ourselves the giving of any offence. 1. Cor. 10.32. that by doing good, we may stop the mouths of our adversaries. Thirdly and lastly, they have use in respect of ourselves: that we may show ourselves to be new creatures, 2. Cor. 5.17. that we may walk as the children of light, Eph. 5.8. that we have some assurance of our faith and of our salvation, 2. Pet. 1.8,10. that we may discern dead and counterfeit faith, from true faith, jam. 2. 17. that faith and the gifts of God may be exercised and continued unto the end, 2. Tim. 1.6. that the punishments of sin both temporal and eternal may be prevented, Psal. 89.32. that the reward may be obtained which God freely in mercy hath promised to men for their good works. Gal. 6.9. The difference. We descent not from the Church of Rome in the doctrine of repentance itself: but in the damnable abuses thereof, which are of two sorts, general and special. General are these which concern repentance wholly considered: and they are these. The first is, that they place the beginning of repentance partly in themselves, and partly in the holy Ghost, or, in the power of their natural free-will being helped by the holy Ghost: whereas Paul indeed ascribes this work, wholly unto God. 2. Tim. 2.15. Proving if God at any time will give them repentance. And men that are not weak but dead in trespasses and sins, can not do any things that may further their conversion, though they be helped never so: no more then dead men in their graves, can rise from thence. The second abuse is, that they take penance, or rather repentance for that public discipline and order of correction that was used against notorious offenders in the open congregation. For the Scripture sets down but one repentance, and that common to all men without exception: and to be practised in every part of our lives for the necessary mortification of sin: whereas open ecclesiastical correction pertained not to all and every man within the compass of the Church, but to them alone that gave any open offence. The third abuse is, that they make repentance to be not only a virtue, but also a sacrament: whereas for the space of a thousand years after Christ, & upward it was not reckoned among the sacraments: yea it seems that Lombard was one of the first that called it a sacrament: and the schoolmen after him disputed of the matter & form of this sacrament: not able any of them certainly to define, what should be the outward element. The fourth abuse is touching the effect and efficacy of repentance: for they make it a meritorious cause of remission of sins and of life everlasting, flat against the word of God. Paul saith notably, Rom. 4.24. We are justified freely by his grace through the redemption which is in Christ jesus, whom God hath sent to be a reconciliation by faith in his blood. In these words these forms of speech, redemption in Christ, reconciliation in his blood, by faith, freely by grace, must be observed and considered: for they show plainly that no part of satisfaction or redemption is wrought in us, or, by us: but out of us only in the person of Christ. And therefore we esteem of repentance only as a fruit of faith: and the effect, or efficacy of it, is to testify remission of our sins, and our reconciliation before God. It will be said that remission of sins and life everlasting, are promised to repentance. Ans. It is not to the work of repentance, but to the person which repenteth, and that not for his own merits or work of repentance, but for the merits of Christ, which he applieth to himself by faith. And thus are we to understand the promises of the Gospel, in which works are mentioned; presupposing always in them the reconciliation of the person with God, to whom the promise is made. Thus we see wherefore we descent from the Roman Church touching the doctrine of repentance. Special abuses do concern Contrition, Confession, and Satisfaction. The first abuse concerning contrition is, that they teach it must be sufficient and perfect. They use now to help the matter by a distinction: saying, that the sorrow in contrition, must be in the highest degree in respect of a appretiatiuè non intensiuè. value & estimation. Yet the opinion of b q. 2. de poenit. art. 2. & quodlib. 5. art. 3. cap. de Sactpoenit. Adrian was otherwise, that in true repentance a man should be grieved according to all his endeavour. And the Roman Catechism saith as much, that the sorrow conceived of our sins must be so great, that none can be conceived to be greater: that we must be contrite in the same manner we love God, and that is with all our heart and strength in a most vehement sorrow: and that the hatred of sin must be not only the greatest but also most vehement and perfect, so as it may exclude all sloth and slackness. Indeed afterward it follows, that true contrition may be effectual though it be imperfect: but how can this stand, if they will not only commend but also prescribe and avouch, that contrition must be most perfect and vehement. We therefore only teach, that God requires not so much the measure, as the truth of any grace: and that it is a degree of unfeigned contrition to be grieved, because we cannot be grieved for our sins as we should. The second abuse is, that they ascribe to their contrition the merit of congruity. But this can not stand with the all-sufficient merit of Christ. And an ancient Council saith, God inspires into us first of all the faith and love of himself, no merits going before, that we may faithfully require the sacrament of baptism, and after baptism do the things that please him. And we for our parts hold, that God requires contrition at our hands, not to merit remission of sins: but that we may acknowledge our own unworthiness, and be humbled in the sight of God, and distrust all our own merits: and further, that we may make the more account of the benefits of Christ, whereby we are received into the favour of God: lastly, that we might more carefully avoid all sins in time to come, whereby so many pains and terrors of conscience are procured. And we acknowledge no contrition at all to be meritorious, save that of Christ: whereby he was broken for our iniquities. The third abuse is, that they make imperfect contrition or attrition arising of the fear of hell, to be good and profitable: and to it they apply the saying of the Prophet, The fear of God is the beginning of wisdom. But servile fear of itself is the fruit of the law, which is the ministery of death and condemnation: and consequently it is the way to eternal destruction, if God leave men to themselves: and if it turn to the good of any, it is only by accident: because God in mercy makes it to be an occasion going before, of grace to be given: otherwise remorse of conscience for sin is no beginning of repentance, or the restrainment of any sin: but rather is and that properly the beginning of unspeakable horrors of conscience, and everlasting death, unless God show mercy. And yet this fear of punishment, if it be tempered and delayed with other graces and gifts of God in holy men; it is not unprofitable: in whom there is not only a sorrow for punishment, but also and that much more for the offence. And such a kind of fear, or, sorrow is commanded, Malac. 1.6. If I be a father, where is my fear? if I be a lord, where is my fear? And Chrysostome saith, that the fear of hell in the heart of a just man, is a strong man armed against thieves and robbers, to drive them from the house. And Ambrose saith, that Martyrs in the time of their sufferings, confirmed themselves against the cruelty of persecutors by setting the fear of hell before their eyes. Abuses touching Confession are these. The first is, that they use a form of confession of their sins unto God, uttered in an unknown language, being therefore foolish and ridiculous, withal requiring the aid and intercession of dead men and such as be absent: whereas, there is but one Mediator between God and man the man jesus Christ. The second is, that they in practice make confession of their sins not only to God but to the Saints departed: in that they make prayer to them, in which they ask their intercession for the pardon of their sins: and this is, not only to match them with God in seeing and knowing the heart, but also to give a part of his divine worship unto them. The third and principal abuse is, that they have corrupted Canonical confession by turning it into a private auricular confession: binding all men in conscience by a law made, to confess all their mortal sins, with all circumstances that change the kind of the sin (as far as possibly they can remember) once every year at the least, and that to a priest, unless it be in the case of extreme necessity. But in the word of God there is no warrant for this confession, nor in the writings of Orthodox antiquity for the space of many hundred years after Christ, as one of their own side avoucheth. Beatus Rhemanus on Tertul. lib. de poenis. And the commandment of the holy Ghost, Confess one for an other, and pray one for an other, jam. 5.17. binds as well the priest to make confession unto us, as any of us to the priest. And whereas it is said, Math. 3. that many were baptized confessing their sins: and Act. 19.18. Many that believed came and confessed and showed their works, the confession was voluntary and not constrained: it was also general and not particular of all and every sin, with the necessary circumstances thereof. And in this liberty of confession the Church remained 1200. years till the Council of Lateran; in which the law of auricular confession was first enacted: being a notable invention serving to discover the secrets of men, and to enrich that covetous and ambitious See, with the revenues of the world. It was not known to Augustine, when he said, What have I to do with men that they should hear my confessions, as though they should heal my diseases: nor to Chrysostome when he saith, Confess. lib. 10. c. 3. De dei not. ●o●. 5. to. 5. Hom. 2. in psal. 50. I do not compel thee to confess thy sins to others. And, If thou be ashamed to confess them to any man, because thou hast sinned, say them daily in thine own mind. I do not bid thee confess them to thy fellow servant, that he should mock thee: confess them to God that cureth them. The abuse of Satisfaction is, that they have turned canonical satisfaction which was made to the congregation by open offenders, into a satisfaction of the justice of God for the temporal punishment of their sins. Behold here a most horrible profanation of the whole Gospel, and specially of the satisfaction of Christ, which of itself without any supply is sufficient every way for the remission both of fault and punishment. But of this point I have spoken before. Hitherto I have handled and proved by induction of sundry particulars, that we are to make a separation from the present Church of Rome, in respect of the foundation and substance of true religion. Many more things might be added to this very purpose, but here I conclude this first point: adding only this one caveat, that we make separation from the Roman religion without hatred of the persons that are maintainers of it. Nay we join in affection more with them, than they with us. They die with us not for their religion ( a Deut. 13.5 though they deserve it) but for the treasons which they intent and enterprise: we are ready to do the duties of love unto them enjoined us in the word: we reverence the good gifts in many of them; we pray for them, wishing their repentance and eternal salvation. Now I mean to proceed, and to touch briefly other points of doctrine contained in this portion of Scripture, which I have now in hand. In the second place therefore out of this commandment, Go out of her my people, I gather that the true Church of God is and hath been in the present Roman Church, as corn in the heap of chaff. Though Popery reigned and overspread the face of the earth for many hundred years; yet in the midst thereof, God reserved a people unto himself, that truly worshipped him: and to this effect the holy Ghost saith that the Dragon, which is the devil caused the woman, that is, the Church to fly into the wilderness, where he sought to destroy her but could not, Reu. 12. 17. and she still retains a remnant of her seed which kept the commandments of God, and have the testimony of jesus Christ. Now this which I speak of the Church of Rome, can not be said in like manner of the congregations of Turks and other infidels, that the hidden Church of God is preserved among them; because there is no means of salvation at all: whereas the Church of Rome hath the Scriptures, though in a strange language; and baptism for the outward form: which helps God in all ages preserved, that his Elect might be gathered out of the midst of Babylon. This serves to stop the mouths of Papists, which demand of us, where our Church was fourscore years ago, before the days of Luther: whereby they would insinuate to the world, that our Church and religion is green or new: but they are answered out of this very text, that our Church hath ever been since the days of the Apostles, and that in the very midst of the papacy. It hath been always a Church, and did not first begin to be in Luther's time: but only then began to show itself, as having been hid by an universal Apostasy, for many hundred years together. Again we have here occasion to consider the dealing of God with his own church and people. He will not have them for external society to be mixed with their enemies, and that for special purpose: namely, to exercise the humility and patience of his few servants. When Elias saw idolatry spread over all Israel, he went a part into the wilderness, and in grief desired to die. And David cried out: Woe is me that I am constrained to dwell in Mesheck, and to have my habitation in the tents of Kedar, Psal. 120.5. And just Lot must have his righteous soul vexed with seeing and hearing the abominations of Sodom. Thirdly by this commandment we are taught, what opinion to carry of the present church of Rome. It is often demanded, whether it be a church or no; and the answer may hence be form on this manner. If by this church be understood a state or regiment of the people, whereof the Pope is head; and the members are all such as do acknowledge him to be their head, and do believe the doctrine established in the Council of Trent, we take it to be no church of God. Because Babylon, which I have proved to be the church of Rome, is here opposed to the church or people of God: and because we are commanded to come out of it: whereas we may not wholly forsake any people till they forsake Christ. Some will happily say, the church of Rome hath the Scriptures and the Sacrament of baptism. I answer first of all, they have indeed the books of holy Scripture among them: but by the rest of their doctrine they overthrow the true sense thereof in the foundation, as I have proved before. And though they have the outward form of baptism, yet they overturn the inward baptism, which is the substance of all, standing in the justification and sanctification of a sinner. Again I answer, that they have the word and baptism, not for themselves but for the true church of God among them: like as the lantern holdeth the candle, not for itself but for others. Secondly, it may be and is alleged, that if the Pope be Antichrist, he than sits in the temple, that is, the church of God, and by this means the Roman church shall be the true church. Ans. He sits in the temple of God, but mark further how: as God, that is, not as a member but as a manifest usurper: like as the thief sits in the true man's house. ●. Thess. 2.4. For the popish church and God's church are mingled like chaff and corn in one heap: and the church of Rome may be said to be in the church of God, and the church of God in the church of Rome, as we say the wheat is among the chaff, and the chaff in the wheat. Again he is said to sit in the temple of God; because the Roman church, though falsely, takes unto itself the title of the true catholic church. Some go about to delay and qualify the matter, by comparing this church to a man lying sick full of ●oares, having also his throat cut, yet so as body and soul are joined together, and life is remaining still. But all things well considered, it is rather like a dead carcase, and is void of all spiritual life; as the popish errors in the foundation do manifest. Indeed a known harlot may afterward remain a wife and be so termed; yet after the bill of divorcement is given, she ceaseth to be a wife, though she can show her marriage ring: now the church hath received the bill of her divorcement in the written word, namely 2. Thess. 2. and Reu. 13.11,12, etc. Furthermore in this commandment we may see a lively portraiture of the state of all mankind. Here we see two sorts of men: some are pertaining to Babylon, a people running on to their destruction: some again are a people of God severed from Babylon, and reserved to life everlasting. If any ask the cause of this distinction; I answer, it is the very will of God vouchsafing mercy to some & forsaking others by withdrawing his mercy from them, for the better declaration of his justice. Thus saith the Lord, Rom. 11.4. I have reserved seven thousand that never bowed the knee to Baal: & the prophet Esai saith, Unless the Lord had reserved a remnant, we had been as Sodom and Gomorrha. By this distinction we are taught, above all things to seek to be of the number of God's people, and to labour for assurance of this in our own consciences. For if all should be saved, less care would snffice: but this mercy is not common to all: and therefore the more to be thought upon. Lastly, here I not● the special care that God hath over his own children. He first giveth them warning to depart, before he begin to execute his judgement upon his enemies, with whom they live: that they might not be partakers of their sins or punishments. Thus, before God would punish Jerusalem, an angel is sent to mark them in the forehead that mourned for the abominatious of the people. And in the destruction of the first borne of Egypt the angel passed over the houses of the jews, that had their posts sprinkled with the blood of the paschal lamb: & this passing over betokeneth safety & preservation in the common destruction to those that have their hearts sprinkled with the blood of Christ. This blessing of protection should move us all, to become true & hearty servants of God. Men usually become members of those societies & corporations, where they may enjoy many freedones & priuiledges● Well, behold: in the society of the Saints of god, which is the true Church, there is the freedom from danger in all common destructions & from eternal vengeance at the last day. When Hester had procured safety for the jews, and liberty to revenge themselves upon their enemies: it is said, that many of the people of the land became jews. Even so, considering Christ hath procured freedom from hell, death, and damnation for all that believe in him: we should labour above all things to become new creatures, joining ourselves always to the true church of God. Hitherto I have spoken of the commandment: now followeth the reason thereof drawn from the end, that they be not partakers of her sins: and that they receive not of her plagues. Here I might stand long to show what be the sins of the church of Rome: but I will only name the principal. The first sin is Atheism: & and that I prove on this manner. Atheism is twofold, open, coloured. Open Atheism is, when men both in word and deed deny God and his word. Coloured Atheism is not so manifest: and it hath two degrees. The first is, when men acknowledge God the creator and governor of heaven and earth, and yet deny the father, son and holy Ghost. Thus the Ephesians before they received the gospel, Eph. 2.12. are said to be without God whom in their natural judgement they acknowledged: because they denied Christ, and consequently worshipped an idol of their own brain, in that they worshipped God out of Christ. And in this respect though the Samaritans worshipped the God of Abraham, yet our Saviour Christ saith, joh. 5.46. Psal. 96.3. they worshipped they knew not what. And the Psalmist saith of all the Gentiles that their Gods are Idols. In this degree of Atheism are placed Turks and jews at this day: the Antitrinitaries, and Arians, and all that conceive and worship God out of the Trinity. The 2. degree is, when men do rightly acknowledge the unity of the godhead in the Trinity of persons: yet so, as by other necessary consequents partly of their doctrine, and partly of the service of God they overturn that which they have well maintained. And thus I say, that the very religion of the Church of Rome is a kind of Atheism. For whereas it makes the merit of the works of men to concur with the grace of god, it overthrows the grace of God. Rom. 11. In word they acknowledge the infinite justice and mercy of God: but by consequent both are denied. How can that be infinite justice, which may any way be appeased by human satisfactions? And how shall God's mercy be infinite, when we by our satisfactions must add a supply to the satisfaction of Christ? Again, He that hath not the son, hath not the father: 1. joh. 2.23. and he that hath neither father nor son, denies God. Now the present Roman religion hath not the son, that is, jesus Christ, God and man, the Mediator of mankind: but hath transformed him into a feigned Christ. And I show it thus. For one jesus Christ, in all things like unto us in his Humanity, sin only excepted; they have framed a Christ, to whom they ascribed two kinds of existing: one natural, whereby he is visible, touchable, and circumscribed in heaven: the other not only above, but also against nature; by which, he is substantially according to his flesh in the hands of every priest, in every host, and in the mouth of every communicant, invisible, untouchable, uncircumscribed. And thus in effect they abolish his manhood. Yea they disgrade him of his offices. For one jesus Christ, the only king, lawgiver, and head of the Church; they join unto him the Pope not only as a Vicar but also as a fellow: in that they give unto him power to make laws binding conscience, to resolve and determine unfallibly the sense of holy scripture, properly to pardon sin both in respect of fault and temporal punishment, to have authority over the whole earth and a part of hell: to depose kings, to whom under Christ every soul is to be subject, to absolve subjects from the oath of allegiance, etc. For one jesus Christ the only real priest of the new testament, they join many secondary priests unto him, which offer Christ daily in the mass for the sins of the quick and the dead. For one jesus Christ the all-sufficient Mediator of intercession, they have added many fellows unto him to make request for us, namely as many Saints as be in the Pope's Calendar. Lastly, for the only merits of Christ, in whom alone, the Father is well pleased, they have devised a treasury of the Church containing beside the merits of Christ, the overplus of the merits of Saints to be dispensed to men, at the discretion of the Pope. And thus we see, that Christ, and consequently God himself to be worshipped in Christ, is transformed into a fantasy or idol of man's conceit. Again there is always a proportion between the worship of God, & our persuasion of him: and men in giving unto God any worship, have respect to his nature, that both may be suitable, and he well pleased. Let us then see what manner of worship the Roman religion affoardeth. It is for the greatest part mere will-worship, without any allowance or commandment from God, as Durande in his Rationale in effect acknowledgeth. It is a carnal service standing of innumerable bodily rites and ceremonies borrowed partly from the jews, and partly from the heathen: it is divided between God and some of his creatures: in that they are worshipped both with one kind of worship: let them paint it as they can. Thus then, if by their manner of worshipping God, we may judge how they conceive of him, as we may: they have plainly turned the true God into a fantasy of their own. For God is no otherwise to be conceived, than he hath revealed himself in his creatures & word, and specially in Christ: who is the engraven image of the person of the Father. The second sin is Idolatry: and that as gross as was ever among the heathen. And it is to be seen in two things. First that they worship the Saints with religious worship which without exception is proper to God. Yea they transform some of them into detestable idols, making them in truth mediators of redemption, specially the Virgin Marie, whom they call a Lady, a Goddess, a queen whom a Bellar. l. 1. de sanct. c. 16 Missali & Breviario refor. Christ her son obeyeth in heaven, a mediatresse: or life, hope, the medicine of the diseased: and they pray unto her thus: Prepare thou glory for us: defend us from our enemies, & in the hour of death receive us, lose the bonds of the guilty, bring light to the blind, drive away all devils. Show thyself to be a mother, Let him receive the prayers. Again, their idolatry is manifest, in that they worship God in, at, before images: having no commandment so to do, but the contrary. They allege th●t they use and worship images only in a remembrance of God. But this is all one as if an unchaste wife should receive many lovers into her house in the absence of her husband's and being reproved, should answer: that they were the friends of her husband, and that she kept them only in remembrance of him. Thirdly, their Idolatry exceeds the Idolatry of the heathen, in that they worship a Breadengod, or, Christ in and under the forms of bread and wine. And if Christ according to his humanity be absent from the earth, as I have proved, the Popish host is as abominable an idol as ever was. The third sin is the maintenance of Adultery. And that is manifest: first of all, in the Toleration of the stews flat against the commandment of God. Deut. 23.17. There shall be no whore of the daughters of Israel: neither shall there be a whore keeper of the sons of Israel. And this toleration is an occasion of uncleanness to many young men & women, that otherwise would abstain from all such kind of filthiness. And what an abomination is this, when brother and brother, father and son, nephew and uncle, shall come to one and the same harlot, one before or after the other. Secondly, Greg. c. 9 de consang. their Law beyond the fourth degree allows the marriage of any persons: and by this means, they sometime allow incest. For in the unequal collateral line, the person next the common stock is a father or mother to the brothers or sister's posterity, as for example. 1 john Anne Nicholas 2 Thomas 3 Lewes 4 Roger 5 Anthony 6 james. Here Anne and Nicholas are brother and sister, and Anne is distant from james six degrees, he being her neecca far off: and the marriage between them is allowed by the Church of Rome, they not being within the compass of four degrees: which nevertheless is against the law of nature. For Anne being the sister of Nicholas, is in stead of a mother to all that are begotten of Nicholas, even to james and james posterity. Yet thus much I grant, that the daughter of Anne may lawfully marry james or Anthony, the case being altered, because they are not one to an other a● parents and children. The fourth sin is Magic, sorcery, or witchcraft, in the consecration of the host in which they make their Breaden-god: in exorcisms over holy bread, holy water and salt; in the casting out or driving away of devils, by the sign of the cross, by solemn conjurations, by holy water, by the ringing of bells, by lighting tapers, by relics, and such like. For these things have not their supposed force, either by creation, or by any institution of God in his holy word: and therefore if any thing be done by them, it is from the secret operation of the devil himself. The fifth sin is, that in their doctrine they maintain perjury, because they teach with one consent, that a papist examined may answer doubtfully against the direct intention of the examiner: framing an other meaning unto himself in the ambiguity of his words. A● for example, when a man is asked, whether he said or heard Mass in such a place: though he did: they affirm he may say, no: and swear unto it: because he was not there, to reveal it to the examiner: whereas in the very law of nature, he that takes an oath should swear according to the intention of him that hath power to minister an oath: and that in truth, justice, ●●●gement. Let them clear their doctrine from all defence of perjury, if they can. The six● sin is, that they reverse many of God's commandments, making that no sin which Gods word makes a sin. Thus they teach, Molo. tract. 2. c. 6. con. 1. prop. 5. idem catera. that if any man steal some little thing, that is thought not to cause any notable hurt, it is no mortal sin: that, the officious lie, & the lie made in sport are venial sins: that, to pray for our enemies in particular is no precept but a counsel: and that none is bound to salute his enemy in the way of friendship, flat against the rule of Christ, Mat. 5.47. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth all manner of duty and courtesy: that, rash judgement, though consent ●●me thereto, is regularly but a venial sin: that, it is lawful otherwhiles to feign holiness: that, the painting of the face is ordinarily but a venial sin: that, it is not lawful to forbid begging: whereas the Lord forbade there should be any beggar in Israel. Again, Deut. 15. Greg. de Val. tom. 3. dis. 1. q. 13. & Caietan. they teach that men in their choler, when they are chiding, and swear, wounds and blood, are not indeed blasphemers. Lastly their writers use manifest lying, to justify their doctrine. They plead falsely that all antiquity is on the●r side; whereas it is as much against them as for them: and as much for us as them. Again their manner hath been and is still to prove their opinions by forged and counterfeit writings of men, some whereof I will name. 1 Saint james Liturgy. 2 The Canons of the Apostles. 3 The books of Dionysius Ariopagita, and namely De Hierarchia Ecclesiastica. 4 The Decretal Epistles of the Popes. 5 Pope Clement's works. 6 Some of the Epistles of Ignatius. 7 Origens' book of repentance. His homilies in diversos sanctos. Commentaries ●● job: and book of Lamentation. 8 Chrysostom's Liturgy. 9 Basils' liturgy and his Ascetica. 10 Augustine's book de 8. quest. Dulcity. A book of true and false repentance. Ser. de festo commemorationis animarum. book de dogm. Ecclesiast. Sermon ad fratres in Heremo. Sermon of Peter's chair. Book of visiting the sick, etc. 11 justin Martyrs Questions and Answ. 12 Athanasius epistle to Pope Foelix. 13 Bernard's sermons of the Lords supper. 14 Hieromes epistle ad Demetriadem savouring of Pelagius. 15 Tertullian de Monogamia. 16 Cyprian de Chrismate & de ablutione pedum. 17 In the Council of Sardica the 3,4, and 5. canons are forged. 18 In the Council of Nice all save 20. are forged. 19 Certain Roman Counsels under Sylvester are forged. For he was at this time dead, and therefore could not confirm them. Sozom. lib. 2. 20 To the sixth canon of the Council of Nice are patched these words, That the Roman church hath always had the Supremacy. 21 Lastly, I will not omit that Pope Sozimus, Bonifacius, and Coelestinus falsified the canons of the council of Nice, to prove appeals from all places to Rome; so as the Bishops of Africa were forced to send for the true copies of the said council from Constantinople and the Churches of Greece. I might here rehearse many other sins which with the former call for vengeance upon the Roman Church, but it shall suffice to have named a few of the principal. Now in this reason, our Saviour Christ prescribes another main duty to his own people: and that is, to be careful to eschew all the sins of the Church of Rome, that they may withal escape her deserved plagues and punishments. And from this prescribed duty I observe two things. The first is, that every good servant of God, must carefully avoid contracts of marriage with professed Papists, that is, with such as hold the Pope for their head, and believe the doctrine of the Council of Trent. For in such matches men hardly keep faith and good conscience, and hardly avoid communication with the sins of the Roman church. A further ground of this doctrine I thus propound. In God's word there is mentioned a double league between man and man, country and country. The first is the league of concord, when one kingdom binds itself to live in peace with another, for the maintenance of traffic without disturbance: and this kind of league may stand between God's church and the enemies thereof. The second is the league of amity: which is when men, people, or countries bind themselves to defend each other in all causes: and to make the wars of the one, the wars of the other; and this league may not be made with those that be enemies of God. jehosaphat, otherwise a good king, made this kind of league with Ahab: and is therefore reproved by the prophet, saying, wouldst thou help the wicked, and love them that hate the Lord? 2. Chr. 19.2. Now the marriages of Protestants with Papists are private leagues of amity, between person and person: and therefore not be allowed. Again Malac. 2.11. judah hath defiled the holiness of the Lord which he loved, and hath married the daughters of a strange God: where is ●latly condemned marriages made with the people of a false god: now the papists by the consequents of their doctrine and religion, turn the true jehova into an idol of their own brain, as I have showed; & the true Christ revealed in the written word into a feigned Christ made of bread. Yet if such a marriage be once made and finished it may not be dissolved. For such parties sin not simply in that they marry, but because they marry not in the Lord, being of divers religions. The fault is not in the substance of marriage but in the manner of making it; and for this cause, the Apostle commands the believing party, not to forsake or refuse the unbelieving party, being a very infidel (which no Papist is) if he or she will abide. 1. Cor. 7.13. The second thing is, that every servant of God must take heed how he travels into such countries where Popish religion is established, lest he partakes in the sins and punishments thereof. Indeed to go upon embassage to any place, or to travel for this end, that we may perform the necessary duties for our special or general callings, is not unlawful: but to travel out of the precincts of the church only for pleasures sake, and to see strange fashions, hath no warrant. And hence it is, that many men which go forth in good order well minded, come home with crazed consciences. The best traveler of all is he, that living at home or abroad, can go out of himself, and depart from his own sins and corruptions by true repentance. FINIS. An advertisement to all favourers of the Roman religion, showing that the said religion is against the Catholic principles and grounds of the Catechism. GReat is the number of them that embrace the religion of the present Church of Rome, being deceived by the glorious titles of Universality, Antiquity, Succession. And no doubt, though some be wilfully blinded, yet many devoted this way, never saw any other truth. Now of them and the rest I desire this favour, that they will but weigh and ponder with themselves this one thing, which I will now offer to their considerations, and that is, That the Roman religion now established by the council of Trent, is in the principal points thereof against the grounds of the Catechism, that have been agreed upon ever since the days of the Apostles, by all Churches. These grounds are four; the first is the Apostles Creed: the second is the decalogue or ten commandments: the third is the form of prayer called the Lords prayer: the fourth is the Institution of the two Sacraments baptism and the Lords supper. 1. Cor. 11.23. That I may in some order manifest this which I say, I will begin with the Symbol or Creed. And first of all it must be considered, that some of the principal doctrines believed in the Church of Rome are, that the Pope or Bishop of Rome is the vicar of Christ, and the head of the Catholic church: that there is a fire of purgatory after this life: that images of God and Saints are to be placed in Churches and worshipped: that prayer is to be made to Saints departed & their interceffion to be required: that there is a propitiatory sacrifice daily o●●ered in the mass for the sins of the quick & the dead. These points are of that moment, that without them the Roman religion cannot stand: and in the council of Trent the curse Anathema is pronounced upon all such as deny these or any of them. And yet mark; the Apostles Creed which hath been thought to contain all necessary points in religion to be believed: and hath therefore been called the key & rule of faith: this creed I say, hath not any of these points: nor the Expositions made thereof by the ancient fathers, nor any other Creed or confession of faith made by any council or Church for the space of many hundred years. This is a plain proof to any indifferent man, that these be new articles of faith never known in the Apostolic Church: & that the fathers & counsels could not find any such articles of faith in the books of the old and new testament. Answer is made: that all these points of doctrine are believed under the article, I believe the Catholic Church; the meaning whereof, they will have to be this, I believe all things which the Catholic church holdeth and teacheth to be believed. If this be as they say, we must needs believe in the Church: that is, put our confidence in the Church, for the manifestation and the certainty of all doctrines necessary to salvation: and thus the eternal truth of God the Creator, shall depend on the determination of the creature; and the written word of God in this respect is made unsufficient; as though it had not plainly revealed all points of doctrine pertaining to salvation. And the ancient Churches have been far overseen, that did not propound the former points to be believed as articles of faith, but left them to these latter times. 2. In this Creed, to believe in God, and to believe the Church, are distinguished. To believe in, is pertaining to the Creator, to believe, to the creature: Ruff. in Symb. as Ruffinus hath noted, when he saith, that by this preposition in, the Creator is distinguished from the creature, and things pertaining to God from things pertaining to men. And Augustine saith, Ser. 131. de Temp. Rhem. Test. on Rom. 10. 14. Euseb. Emiss. hom. 2. de Symb. Cypr. de dup. Martyr. It must be known that we must believe the Church, and not believe in the Church: because the Church is not God, but the house of God. Hence it follows, that we must not believe in the Saints, nor put our confidence in our works, as the learned Papists teach. Therefore Eusebius saith, We ought of right to believe Peter and Paul, but to believe in Peter and Paul, that is, to give to the servants the honour of the Lord, we ought not. And Cyprian saith, He doth not believe in God which doth not place in him alone the trust of his whole felicity. 3. The article, conceived by the holy Ghost, is overturned by the transubstantiation of bread and wine in the mass, into the body and blood of Christ. For here we are taught to confess the true and perpetual incarnation of Christ, beginning in his conception, and never ending afterward: and we acknowledge the truth of his manhood, and that his body hath the essential properties of a true body, standing of flesh & bone: having quantity, figure, dimensions, namely length, breadth, thickness: having part out of part, as head out of feet, & feet out of head, being also circumscribed, visible, touchable: in a word, it hath all things in it, which by order of creation, belong to a body. It will be said, that the body of Christ may remain a true body & yet be altered in respect of some qualities, as namely circumscription. But I say again, that local circumscription can no way be severed from a body, it remaining a body. For to be circumscribed in place, is an essential property of every quantity: and quantity is the common essence of every body. And therefore a body in respect of his quantity must needs be circumscribed in one place. This was the judgement of Leo, when he said, The ●odie of Christ is by no means out of the truth of our bod●●. And Augustine, when he said, Epist. 70. Tract. 31. in joh. Only God in Christ so comes that he doth not depart●●o returns, that he doth not leave us: but man according to body is in place, and goes out of the same place, and when he shall come unto another place, he is not in that place whence he comes. To help the matter, they use to distinguish thus. Christ's body in respect of the a totalitate essentiae, non totalitate quantitatis. whole essence thereof may be in many places; but not in respect of the whole quantity, whereby it is only in one place. But as I have said, they speak contraries: for quantity (by all learning) is the essence of a body, without which a body cannot be. 4. In the Creed we confess that Christ is ascended into heaven, and there after his ascension sits at the right hand of his father, and that according to his manhood. Hence I conclude, that Christ's body is not really and locally in the sacrament, and in every Host, which the priest consecrateth. This argument was good when Vigilius against Eutiches said, When it (the flesh) was on earth, it was not in heaven: and because it is now in heaven, it is not on earth: Lib. 4. and he adds afterward that this is the Catholic faith and confession. And it was good when Fulgentius said, ad Thras. According to his human substance he was absent from earth, when he was in heaven, and he left the earth when he ascended into heaven. And, The same inseparable Christ, according to his whole manhood leaving the earth, locally ascended into heaven, and sits at the right hand, and according to the same whole manhood, he is to come to judgement. And it was good when Cyril said, Cyril. lib. 9 in joh. No man doubts but that when he ascended into heaven, though he be always present by the power of his spirit, he was absent in respect of the presence of his flesh. And it was good, when Augustine said, According to the flesh, which the Word assumed, he ascended into heaven, he is not here: there he sits at the right hand of the father: and he is here according to the presence of his majesty. And, He went as he was man, and he abode as he was God: he went by that whereby he was in one place; he abode by that whereby he was every where. 5. Again, in that we believe the Catholic church, it follows that the Catholic church is invisible: because things seen are not believed. And the answer commonly used, that we believe the holiness of the Church, will not serve the turn. For the words are plain, and in them we make confession that we believe not only the holiness of the Church, but also the Church itself. 6. Lastly the articles, Remission of sins, Resurrection of the body, and Life everlasting, contain a confession of special faith. For the meaning of them is thus much: Symb. ad Catech. l. 4. c. 7. & l. 2. c. 10. I believe the remission of mine own sins, & the resurrection of mine own body to life everlasting: & that by the judgement of learned antiquity. August. saith, If thou also believe that thou shalt rise again & ascend into heaven (because thou art sure of so great a patron) thou art certain of so great a gift. And, Make not Christ less, who brings thee to the kingdom of heaven, for remission of sins. Without this faith, if any come to baptism, he shuts the gate of mercy against himself. And, Whosoever faithfully believeth, & holds this profession of his faith (in which all his sins are forgiven him) let him prepare his will to the will of god, & not fear his passage by death. Serm. 115. de Temp. de doctr. Chri. l. 1. cap. 18. Serm. 123. de Temp. And, The whole Sacrament of baptism stands in this, that we believe the resurrection of the body & remission of sins to be given us of God. And, He gave these keys to the Church—, that whosoever in his church, should not believe his sins to be forgiven, they should not be forgiven unto him: and whosoever believed, & turned from them abiding in the lap of the said church, at length shall be healed by faith & amendment of life. And, That which thou hast heard to be fulfilled in the glorious resurrection of Christ, believe that the very same shall be fulfilled in thee, in the last judgement and the resurrection of thy flesh, shall restore thee for all eternity. For unless thou shalt believe that thou art to be repaired by death, thou canst not come to the reward of life eternal. And in ancient time the article of the resurrection hath been rehearsed on this manner, Ruffin in Symb. August. de Symb. l. 1. c. 6. ad Catecbu. & Enchir. c. 44. The resurrection of this flesh: and the last applied unto it, To everlasting life. Hence then two main opinions of the Church of Rome are quite overthrown, one that we cannot by special faith be certain of the remission of our sins, and the salvation of our souls: the other, that a man truly justified may fall away and be damned. Now this cannot be, if the practice of the ancient Church be good, which hath taught us to believe everlasting life jointly without remission of sins. To come unto the Decalogue, first of all it is a rule in expounding the several commandments, that where any vice is forbidden, there the contrary virtue is commanded, and all virtues of the same kind, with all their causes, occasions, furtherances. This rule is granted of all: and hence it follows, that counsels of perfection, if they have in them any furtherance of virtue, are enjoined in and by the law, and therefore prescribe no state of perfection beyond the scope of the law. Secondly the commandment, Thou shalt not make to thyself any graven image, etc. hath two several parts. The first forbids the making of carved or graved images: the second forbids the adoration of them. Now the first part is notably expounded by Moses, Deut. 4.16. Take good heed unto yourselves, that ye corrupt not yourselves and make you a graven image or representation of any figure in the likeness of male or female. Mark the reason of this prohibition in the same place: for (saith he) ye saw no image in the day the Lord spoke unto you in Horeb and v. 15. Ye heard the voice of the words but saw no similitude save a voice. Now the reason being understood of the image of God himself: the prohibition must needs be so understood. Again there is no question; that God directs his commandment against a ●inne in speculation, but against some common and wicked practice of the jews, and that was to represent God himself in likenesses and bodily forms. Esai. 40. 1●. And that was also the practice of the Gentiles, that were far more gross in this kind than the jews. Rom. 1.23. This then is plain to any indifferent man, that the first part of the commandment forbids the making of graven images or likenesses of the true jehova: and thus the Roman Catechism understands t●● words. As for the second part, it must be understood according to them eaning of the first: and therefore it forbids us, to bow down to any image of God. Hence than it follows, that to worship God or Saints in, or, at images, and to worship images with religious worship is abominable idolatry. And common reason might teach us thus much. For they that adore and worship the true God in images, do bind the presence of God, his operation, grace, and his hearing of us, to certain things, places, signs, to which he hath not bound himself, either by commandment or promise: and that is, otherwise to worship God, and to seek for his blessings, than he hath commanded himself to be worshipped, or promised to hear us. Upon this ground, is plainly overthrown the excuse which they make, that they worship not images but God and Saints in images: for neither God nor the Saints do acknowledge this kind of honour, but they abhor it. Whence it follows necessarily, that they worship nothing beside the image, or, the devise of their own brain, in which they feign to themselves such a god as will be worshipped, and receive our prayers at images. It will be said, that the Papists do no otherwise tie the worship and invocation of God to images, than God tied himself to the sanctuary and the temple of Solomon. And I say again, it was the will of God that he would show his presence, and be worshipped at the Sanctuary, and the jews had the warrant of God's word for it: but we have no like warrant, either by promise or commandment to tie God's presence to an image or crucifix. Again, reason yet further may discover their idolatry. They, which worship they know not what, worship an idol: but the Papists worship they know not what: I prove it thus. To the consecration of the host, there is required the intention of the Priest, at the least virtually, as they say, and if this be true, it follows that none of them can come to the Mass, or pray in faith, but he must always doubt of that which is lifted up by the hands of the priest in the mass: whether it be bread or the body and blood of Christ. For none can have any certainty of the intention of the priest in consecrating this bread and this wine: but rather may have a just occasion of doubting by reason of the common ignorance and looseness of life in such persons. Thirdly the commandment touching the Sabbath, gives a liberty to work six days in the ordinary affairs of our callings: and this liberty cannot be repealed by any creature. The Church of Rome therefore erreth, in that it prescribeth set and ordinary festival days, not only to God but also to Saints: enjoining them as straightly and with as much solemnity to be observed, as the Sabbath of the Lord. Fourthly, the third commandment, or (as they say) the fourth, enjoins children to obey father and mother in all things, specially in matters of moment, as in their marriage and choice of their callings: and that even to death: and yet the church of Rome against the intent of this commandment, allows that clandestine marriages, and the vow of religion shall be in force, though they be without, and against the consent of wise and careful parents. Fiftly, the last commandment of lust, forbids the first motions to sin, that are before consent. I prove it thus. Lusting is forbidden in the former commandments as well as in the last, yea lusting that is joined with consent: as in the commandment, Thou shalt not commit adultery, is forbidden lusting after our neighbour's wife: & in the next, lusting after our neighbour's goods, etc. Now if the last commandment also forbid no more but lust with consent, it is confounded with the rest: and by this means there shall not be ten distinct words, or, commandments: which to say is absurd: it remains therefore that the lust here forbidden goes before consent. Again, the Philosophers knew that lust with consent was evil, even by the light of nature: but Paul a learned Pharise and therefore more than a Philosopher, knew not lust to be sin, that is forbidden in this commandment, Rom. 7. Lust therefore that is forbidden here, is without consent. Wicked then is the doctrine of the Roman Church, Mol. tract. c. 27. conc. 4. teaching that in every mortal sin is required an act commanded of the will: and hence they say many thoughts against faith and unclean imaginations are no sins. 6 Lastly, the words of the second commandment. And show mercy to thousands on them that love me and keep my commandments, overthrows all human merits. For if the reward be given of mercy to them that keep the law, it is not given for the merit of the work done. To come to the third part of the Catechism: the Lords prayer is a most absolute and perfect form of prayer. For which cause it was called of Tertullian, The breviary of the Gospel: and Coelestinus saith, the law of praying is the law of believing and the law of working. Now in this prayer we are taught to direct our prayers to God alone, Our father, etc. and that only in the name and mediation of Christ. For God is our father only by Christ. It is needless therefore, to use any invocation of Saints, or to make them our mediators of intercession unto God: and it is sufficient, if we pray only unto God in the name of Christ alone. 2 In the fourth petition, we say thus, Give us our daily bread. In which words, we acknowledge that every morsel of bread is the mere gift of God. What madness then is it, for us to think that we should merit the kingdom of heaven by works, that can not merit so much as bread? 3 In the next petition, Forgive us our debts, four opinions of the Roman religion are directly overthrown. The first is concerning human Satisfactions. For the child of God is here after his conversion taught, to humble himself day by day, and to pray for the pardon of his daily sins: now to make satisfaction and to sue for pardon be contrary. The second opinion here overthrown, is touching merits. For we do acknowledge ourselves to be debtor unto God, yea bankrupts: and that beside the main sum of many thousand talents, we daily increase the debt: therefore we can not possibly merit any of the blessings of God. It is mere madness to think, that they which cannot pay their debts, but rather increase them day by day, should deferue or purchase any of the goods of the creditors, or the pardon of their debts: & if any favour be showed them, it comes of mere goodwill without the least desert. In a word, this must be thought upon, that, if all we can do, will not keep us from increasing the main sum of our debt, much les●e shall we be able by any merit to diminish the same. By good right therefore do all gods servants ca●t down themselves and pray, Forgive us our debts. The third opinion is that punishment may be retained, the fault being wholly remitted: but this can not stand, for here sin is called our debt: because by nature we owe unto God obedience, and for the defect of this payment, we further owe unto him the forfiture of punishment. Sin then is called our debt in respect of the punishment. And therefore when we pray for the pardon of sin, we require the pardon not only of fault, but of the whole punishment. And when a debt is pardoned, it is absurd to think that the least payment should remain. The fourth opinion is that a man in this life may fulfil the law, whereas in this place every servant of God is taught to ask a daily pardon for the breach of the law. Answer is made, that our daily sins are venial and not against the law but beside the law. But this which they say is against the petition: for a debt that comes by forfiture is against the bond or obligation. Now every sin is a debt causing the forfiture of punishment: and therefore is not beside, but directly against the law. 4 In this clause, as we forgive our debtor, it is taken for granted, that we may certainly know that we are in love and charity with men, when we make reconciliation: why then may not we know certainly that we repent and believe and are reconciled to God: which all Roman Catholics deny. 5 In the last words, and lead us not into temptation, we pray not, that God should free us from temptation (for it is otherwhiles good to be tempted, Psal. 26.1.) but that we be not left to the malice of Satan, and held captive of the temptation, for here to be lead into temptation, and to be delivered, are opposed. Now hence I gather, that he which is the child of God truly justified and sanctified, shall never fall wholly and finally from the grace of God: and I conclude on this manner. That which we ask according to the will of God, shall be granted, 1. joh. 5. but this the child of God asketh, that he might never be wholly forsaken of his father, and left captive in temptation. This therefore shall be granted. 6 This clause Amen, signifies a special faith touching all the former petitions, that they shall be granted: and therefore a special faith concerning remission of sins: which the Roman Church denieth. To come to the last place, to the Institution of the sacrament of the Lords Supper, 1. Cor. 11.23. In which first of all the Real presence is by many circumstances overthrown. Out of the words, he took and broke, it is plain that, that which Christ took was not his body: because he can not be said with his own hands to have taken, held, and broken himself, but the very bread. Again Christ said not: under the form of bread, or in bread: but This, that is, bread is my body. 3. Bread was not given for us but only the body of Christ: and in this first institution, the body of Christ was not really given to death. 4. The cup, is the new testament by a figure: why may not the bread be the body of Christ by a figure also? 5. Christ did eat the supper, but not himself. 6. We are bidden to do it, till he come: Christ then is not bodily present. 7. Christ bids the bread to be eaten in a remembrance of him: but signs of remembrance are of things absent. 8. If the Popish real presence be granted, than the body and blood of Christ are either severed or joined together. If severed, than Christ is still crucified. If joined together, than the bread is both the body and blood of Christ: whereas the institution saith, the bread is the body, and the wine is the blood. 2 Again, here is condemned the administration of the sacrament under one only kind. For the commandment of Christ is, Drink ye all of this, Mat. 26.27. And this commandment is rehearsed to the Church of Corinth in these words, Do this as oft as ye drink in remembrance of me. v. 25. And no power can reverse this commandment: because it was established by the sovereign head of the Church. These few lines, as also the former treatise, I offer to the view and reading of them, that favour the Roman religion: willing them with patience to consider this one thing, that their religion, if it were Catholic and Apostolic (as they pretend) it could not be contrary so much as in one point, to the grounds of all Catechisms, that have been used in all Churches, confessing the name of Christ, ever since the Apostles days. And whereas it crosseth the said grounds in sundry points of doctrine, (as I have proved) it is a plain argument that the present Roman religion, is degenerate. I write not this despising or hating their persons for their religion, but wishing unfeignedly their conversion in this world, and their salvation in the world to come. FINIS. THE FOUNDATION OF CHRISTIAN RELIgion: gathered into six Principles. And it is to be learned of ignorant people, that they may be fit to hear Sermons with profit, and to receive the Lords Supper with comfort. Psalm 119. 30. The entrance into thy words showeth light, and giveth understanding to the simple. Printed for I.L. and I.P. 1600. To all ignorant people that desire to be instructed. Poor people, your manner is to soothe up yourselves, as though ye were in a most happy estate: but if the matter come to a just trial, it will fall out far otherwise. For you lead your lives in great ignorance, as may appear by these your common opinions which follow. 1 That faith is a man's good meaning and his good serving of God. 2 That God is served by the rehearsing of the ten Commandments, the Lords prayer, and the Creed. 3 That ye have believed in Christ ever since you could remember. 4 That it is pity he should live which doth any whit doubt of his salvation. 5 That none can tell whether he shall be saved or no certainly: 〈◊〉 that all men must be of a good belief. 6 That howsoever a man live, yet if he call upon God on his deathbed, and say, Lord have mercy upon me, and so go away like a lamb, he is certainly saved. 7 That, if any be strangely visited, he is either taken with a Planet, or bewitched. 8 That a man may lawfully swear when he speaks nothing but the truth: and swears by nothing but that which is good, as by his faith or troth. 9 That a Preacher is a good man no longer than he is in the pulpit. They think all like themselves. 10 That a man may repent when he will, because the Scripture saith, At what time soever a sinner doth repent him of his sin, etc. 11 That it is an easier thing to please God then to please our neighbour. 12 That ye can keep the commandments, as well as God will give you leave. 13 That it is the safest to do in Religion as most do. 14 That merry ballads and books, as Scogin, Bevis of Southampton, etc. are good to drive away time, and to remove heart-quames. 15 That ye can serve God with all your hearts, & that ye would be sorry else. 16 That a man need not hear so many sermons except he could follow them better. 17 That a man which cometh at no sermons, may as well believe, as he which hears all the sermons in the world. 18 That ye know all the Preacher can tell you. For he can say nothing, but that every man is a sinner, that we must love our neighbours as ourselves, that every man must be saved by Christ: and all this ye can tell as well as he. 19 That it was a good world when the old Religion was, because all things were cheap. 20 That drinking and bezeling in the alehouse or tavern is good fellowship, and shows a good kind nature, and maintains neighbourhood. 21 That a man may swear by the Mass, because it is nothing now: and by'r Lady, because she is gone out of the country. 22 That every man must be for himself, and God for us all. 23 That a man may make of his own whatsoever he can. 24 That if a man remember to say his prayers in the morning (though h● never understand them) he hath blessed himself for all the day following. 25 That a man prayeth when he saith the ten Command●ments. 26 That a man eats his maker in the Sacrament. 27 That if a man be no adulterer, no thief, nor murderer, and do no man harm, he is a right honest man. 28 That a man need not have any knowledge of Religion, because he is not book-learned. 29 That one may have a good meaning, when he saith and doth that which is evil. 30 That a man may go to wizards, called wisemen, for counsel: because God hath provided a salve for every sore. 31 That ye are to be excused in all your doings, because the best men are sinners. 32 That ye have so strong a faith in Christ, that no evil company can hurt you. These and such like sayings, what argue they but your gross ignorance? Now, where ignorance reigneth, there reigns sin: and where sin reigns, there the devil rules: and where he rules, man are in a damnable case. Ye will reply unto me thus: that ye are not so bad I would make you: if need be you can say the Creed, the Lords prayer, and the ten Commandments: and therefore ye will be of God's belief say all men what they will, and you defy the devil from yours hearts. I answer again, that it is not sufficient to say all these without book, unless ye can understand the meaning of the words, and be able to make a right use of the Commandments, of the Creed, of the Lords prayer, by applying them inwardly to your hearts and consciences, and outwardly to your lives and conversations. This is the very point in which ye fail. And for an help in this your ignorance, to bring you to true knowledge, unfeigned faith, and sound repentance: here I have set down the principal point of Christian religion in six plain and easy rules, even such as the simplest may easily learn: and hereunto is adjoined an exposition of them word by word. If ye do want other good direction, then use this my labour for your instruction. In reading of it first learn the six principles, and when ye have them without the book and the meaning of them withal, then learn the exposition also: which being well conceived, and in some measure felt in the heart, ye shall be able to profit by Sermons, whereas now ye cannot: and the ordinary parts of the Catechism, namely the ten Commandments, the Creed, the Lords prayer, and the institution of the two Sacraments shall more easily be understood. Thine in Christ jesus, William Perkins. The foundation of Christian religion, gathered into six Principles. The first Principle. Question. WHat dost thou believe concerning God? A. There is one God, creator and governor of all things, distinguished into the Father, the Son, and the holy Ghost. Proves out of the word of God. 1. There is a God. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent, Rom. 1.10. that they should be without excuse. Nevertheless, he left not himself without witness, in that he did good and gave us rain from heaven, Act. 14. 17 and fruitful seasons, filling our hearts with food and gladness. 2. This God one. Concerning therefore meat sacrificed to idols, we know that an idol is nothing in the world: 1. Cor. 8.4. and that there is none other God but one. 3. He is creator of all things. In the beginning God created the heaven and the earth. Through faith we understand, that the world was ordained by the word of God: Gen. 1.1. Heb. 11.3. so that the things which we see, are not made of things which did appear. 4. He is governor of all things. The eyes of the Lord in every place behold the evil and the good. Prou. 15.3. Mat. 10.10. Yea, and all the hairs of your head are numbered. 5. Distinguished into the Father, the Son, and the holy Ghost. And jesus when he was baptised came strait out of the water, and lo, Mat. 3.16 the heavens were opened unto him, and john saw the spirit of God descending like a Dove and lighting upon him. And lo, a voice came from heaven, saying: vers. 17. This is my beloved son, in whom I am well pleased. For there are three, which bear record in heaven, the Father, the word, and the holy Ghost, 1. joh. 5.7. and these three are one. The second Principle. Q. What dost thou believe concerning man, & concerning thine own self? A. All men are wholly corrupted with sin through Adam's fall, and so are become slaves of Satan, and guilty of eternal damnation. 1. All men are corrupted with sin. As it is written, there is none righteous, no not one. Rom. 3. 10. 2. They are wholly corrupted. Now the very God of peace sanctify you throughout, and I pray God that your whole spirit, and soul, and body, 1. Th. 5. ●●. may be kept blameless unto the coming of our Lord jesus Christ. This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk in vanity of their mind. Eph. 4. 1●. Having their cogitation darkened, and being strangers from the life of God. vers. 18. through the ignorance that is in them, because of the hardness of their heart. Gen. 6.5. When the Lord saw that the wickedness of man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually. 3. Through Adam's fall Rom. 5.12. Wherefore as by one man, sin entered into the world, and death by sin, and so death went went over all men, for so much as all men have sinned. 4. And so are become slaves of Satan. Eph. 2.2. Wherein in time past ye walked according to the course of the world, and after the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience. Heb. 2.14. For as much then as the children were partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is, the devil. 2. Cor. 4.4. In whom the God of this world hath blinded the minds, that is, of Infidels, that the light of the glorious Gospel of Christ, which is the image of God should not shine unto them. 5. And guilty of eternal damnation. Gal. 3.10. For as many as are of the works of the Law, are under the curse, for it is written: Cursed is every man that continueth not in all things, which are written in the book of the Law to do them. Likewise then as by the offence of one the fault came on all men to condemnation: so by the justifying of one, the benefit abounded toward all men to the justification of life. Rom. 5.18. The third Principle. Q. What means is there for thee to escape this damnable estate? A. jesus Christ the eternal son of God, being made man, by his death upon the cross and by his righteousness, hath perfectly alone by himself, accomplished all things that are needful for the salvation of mankind. 1. jesus Christ the eternal son of God, joh. 1.14. And the word was made flesh and dwelled among us, and we saw the glory thereof, as the glory of the only begotten (Son) of the Father full of grace and truth. 2. Being made man. Heb. 2.16. For he in no sort took the angels, but he took the seed of Abraham. 3. By his death upon the cross. But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. Esa. 53.5. 4. And by his righteousness. Rom. 5.19. For as by one man's disobedience many were made sinners, so by the obedience of one, shall many also be made righteous. For he hath made him to be sin for us which knew no sin, that we should be made the righteousness of God in him. 2. Cor. 5.21. 5. Hath perfectly Heb. 7.25. Wherefore he is able also perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. 6. Alone by himself Act. 4.12. Neither is there salvation in any other, for among men there is given none other name under heaven, whereby we must be saved. 7. Accomplished all things needful for the salvation of mankind. And he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world. 1. joh. 2.2. The fourth Principle. Q. But how mayest thou be made partaker of Christ and his benfits? A. A man of a contrite and humble spirit, by faith alone apprehending & applying Christ with all his merits unto himself, is justified before God and sanctified. 1. A man of a contrite and humble spirit For thus saith he, that is high and excellent, he that inhabiteth the eternity, whose name is the holy one, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. Esa. 51.15. The sacrifices of God are a contrite spirit, a contrite and a broken heart, O God, thou wilt not despise. Psal. 51.17. 2. By faith alone. As soon as jesus heard that word spoken, he said unto the Ruler of the Synagogue, be not afraid, only believe. Mark. 5.36. So Moses made a serpent of brass, and set it up for a sign, and when a serpent had bitten a man, than he looked to the serpent of brass and lived. Num. 21.19. And as Moses lift up the serpent in the wilderness, so must the son of man be lifted up. joh. 3.14. That whosoever believeth in him, should not perish, but have eternal life. verse 15. 3. Apprehending and applying Christ with all his merits unto himself. But as many as received him, to them he gave power, to be the sons of God, to them that believe in his name. And jesus said unto them, I am the bread of life, he that cometh to me shall not hunger: and he that believeth in me shall never thirst. joh. 1.12. joh. 6.35. 4. Is justified before God. For what saith the Scripture, Abraham believed God, and it was counted to him for righteousness. Rom. 4.3. Even as David declareth the blessedness of the man, unto whom God imputeth righteousness, without works, saying: verse 6. Blessed are they whose iniquities are forgiven, and whose sins are covered. verse 7. 5. And sanctified. And he put no difference between us and them, after that by faith he had purified their hearts. Act. 15.19. But ye are of him in Christ jesus, who of God is made unto us wisdom, and righteousness, and sanctification and redemption. 1. Cor. 1.30. The fifth Principle. Q. What are the ordinary or usual means for the obtaining of faith? A. Faith cometh only by the preaching of the word, and increaseth daily by it: as also by the administration of the Sacraments and prayer. 1. Faith cometh only by the preaching of the word, & increaseth daily by it. But how shall they call on him, in whom they have not believed, how shall they believe in him, of whom they have not heard: Ro. 10. ●4. and how shall they hear without a preacher? Where there is no vision the people decay, but he that keepeth the law is blessed. Prou. 29.18. Hos. 4.8. My people are destroyed for lack of knowledge: because thou hast refused knowledge, I will also refuse thee, that thou shalt be no priest to me, and seeing thou hast forgotten the law of thy God, I will also forget thy children. 2. As also by the administration of the Sacraments. Rom. 4. 11. After he received the sign of circumcision, as the seal of the righteousness of the faith, which he had when he was uncircumcised, that he should be the Father of all them that believe not being circumcised, that righteousness might be imputed to them also. Moreover brethren, I would not that ye should be ignorant, that all our Fathers were under the cloud, and all passed through the sea, etc. 1. Cor. 10.1. 3. And Prayer. Rom. 10.13. For whosoever shall call upon the name of the Lord shall be saved. The sixth Principle. Q. What is the estate of all men after death? A. All men shall rise again with their own bodies, to the last judgement, which being ended, the godly shall possess the kingdom of heaven: but unbelievers and reprobates shall be in hell, tormented with the devil and his angels for ever. 1. All men shall rise again with their own bodies. joh. 5.28. Marvel not at this, for the hour shall come, in the which all that are in the graves shall hear his voice. vers. 29. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. 2. To the last judgement. Eccl. 12.14. For God will bring every work unto judgement, with every secret thing, whether it be good or evil. Mat. 12.36. But I say unto you, that of every idle word that men shall speak, they shall give account thereof, at the day of judgement. 3. Which being ended; the godly 2. Pet. 2. 7. And delivered just Lot, vexed with the unclean conversation of the wicked. Ezec. 9.4. And the Lord said unto him: go through the midst of the city, even through the midst of jerusalem, and set a mark upon the foreheads of them that mourn and cry for all the abominations that be done in the midst thereof. 4. Shall possess the kingdom of God. Then shall the king say to them on his right hand, Come ye blessed of my father, inherit ye the kingdom prepared for you, from the beginning of the world. Mat. 25.34. 5. But unbelievers and rebrobates shall be in hell tormented with the devil and his angels. vers. 41. Then shall he say unto them on the left hand, depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. The Scriptures for proof were only quoted by the author, to move thee to search them: the words themselves I have expressed, at the earnest request of many, that thou mayest more easily learn them: if yet thou wilt be ignorant, thy malice is evident: if thou gainest knowledge, give God the glory in doing of his will. Thine T. S. THE EXPOSITION OF THE PRINCIPLES. The first Principle expounded. Question. WHat is God? A. God is a a joh. 4.24. spirit, or a spiritual substance, most wise, most holy, eternal, infinite. Q. How do you persuade yourself that there is such a God? A. Besides the testimony of the Scriptures, plain reason will show it. Q. What is one reason? A. When I consider b Rom. 1.20 Act. 14. 17. the wonderful frame of the world, me thinks the silly creatures that be in it could never make it: neither could it make itself, and therefore besides all these, the maker of it must needs be God. Even as when a man comes into a strange country, and sees fair and sumptuous buildings, and yet finds no living creatures there besides birds and beasts, he will not imagine that either birds or beasts reared those buildings, but he presently conceives, that some men either were or have been there. Q. What other reason have you? A. c Rom. 2.15. Gen. 38. 10. & 13.14. A man that commits any sin, as murder, fornication, adultery, blasphemy, etc. albeit he doth so conceal the matter, that no man living know of it, yet oftentimes he hath a griping in his conscience, and feels the very flashing of hell fire: which is a strong reason to show that there is a God, before whose judgement seat he must answer for this fact. Q. How many Gods are there? A. No d 1. Cor. 8.6. more but one. Q. How do you conceive this one God in your mind? A. Not e Deu. 4. 16 by framing any image of him in my mind (as ignorant folks do, that think him to be an old man sitting in heaven) but I conceive him by his properties and works. Q. What be his chief properties? A. First, he is f job. 12.13. most wise, understanding all things aright, and knowing the reason of them. Secondly, he is g Esai 6.3. Exo. 20.5,6. most holy, which appeareth in that he is most just and merciful unto his creatures. Thirdly, he is h Esa. 41.4. eternal, without either beginning or end of days. Lastly, he is i Ps. 139. all. infinite, both because he is present in all places, and because he is of power sufficient to do whatsoever he k job 9.4. Deut. 10.17. will. Q. What be the works of God? A. l jer. 10.12. Psal. 33. 6. The creation of the world, and of every thing therein, and the preservation of them being created by his special providence. Q. How know you that God governeth every particular thing in the world by his special providence? A. To omit the m Math. 10. 30. Pro. 16.33 Scriptures, I see it by experience: n Leu. 26.26. Mat. 4.4. Meat, Drink, and clothing being void of heat and life, could not preserve the life of man, unless there were a special providence of God to give virtue unto them. Q. How is this one God distinguished? A. o 1. joh. 5. 7. Mat. 3.12. Into the Father which begetteth the Son: into the Son who is begotten of the Father: into the holy Ghost, p joh. 15. 36 who proceedeth from the Father & the Son. The second Principle expounded. Q. Let us now come to ours selves, and first tell me what is the natural estate of man? A. Every man is by nature a Eph. 2.1. 1. Tim. 5.5. dead in sin as a loathsome carrion, or as a dead corpse lieth rotting and stinking in the grave, having in him the seed of all sins. Q. What is sin? A. Any b 1. joh. 3. 4. Rom. 7.7. Gal. 3. ●0. breach of the Law of God, if it be no more but the least want of that which the Lord requireth. Q. How many sorts of sin are there? A. Sin is either c Col. 3.9. Psal. 15.5. the corruption of nature, or any evil actions that proceed of it as fruits thereof. Q. In whom is the corruption of nature? A. In all men, d Rom. 3.10 none excepted. Q. In what part of man is it? A. In every e Gen. 6.5. 1. Th. 5. 23. part both of body and soul, like as a leprosy that runneth from the crown of the head, to the sole of the foot. Q. Show me how every part of man is corrupted with sin? A. First, in the f 1. Cor. 2. 14 Rom. 8.5. mind there is nothing but ignorance and blindness concerning heavenly matters. Secondly, g Tit. 1. 15. Eph. 4.18. Esa. 57 20. the conscience is defiled, being always either benumbed with sin, or else turmoiled with inward accusations and terrors. Thirdly, h Phil. 2. 13. job. 15.16. the will of man only willeth and lusteth after evil. Fourthly, the i Gal. 5. 24. affections of the heart, as love, joy, hope, desire, etc. are moved and stirred to that which is evil to embrace it, and they are never stirred unto that which is good, unless it be to eschew it. Lastly, the k Rom. 6. 19 members of the body are the instruments and tools of the mind for the execution of sin. Q. What be those evil actions that are the fruits of this corruption? A. l Gen. 6.5. Evil thoughts in the mind, which come either by a man's own conceiving, or by the suggestion m joh. 15. 2. Act. 5.3. 1. Chr. 21.1. of the devil; evil motions and lusts stirring in the heart, and from these arise evil words and deeds, when any occasion is given. Q. How cometh it to pass that all men are thus defiled with sin? A. By n Rom. 5.12. 26.19. Gen. 3. Adam's infidelity and disobedience, in eating the forbidden fruit: even as we see great personages by treason do not only hurt themselves, but also stain their blood, and disgrace their posterity. Q. What hurt comes to man by his sin? A. o Gal. 3. 10. He is continually subject to the curse of God in his life time, in the end of his life, and after this life. Q. What is the curse of God in this life? A. p Deut. 28. 21.22. 27. 65.66.67. In the body, diseases, aches, pains: in the soul blindness, hardness of heart, horror of conscience: in goods hindrances, and losses: in name, ignominy and reproach: lastly, in the whole man, bondage under Satan the prince of darkness. Q. What manner of bondage is this? A. This a Heb. 2. 14. Eph. 2.2. 2. Cor. 4.4. Luk. 11.21. bondage is when a man is the ●laue of the devil, and hath him to reign in his heart as his God. Q. How may a man know whether Satan be his God or not? A. He may know it by this, if he give obedience to him in his heart, & express it in his conversation. Q. And how shall a man perceive this obedience? A. If he a joh. 8. 44. 1. joh. 3.8. take delight in the evil motions that Satan puts into his heart, & do fulfil the lusts of the devil. Q. What is the curse due to man in the end of this life? A. b Rom. 5. 12 Death, which is the separation of body and soul. Q. What is the curse after this life? A. c Gal. 3. 10. Rom. 3. 10. Eternal damnation in hell fire, whereof every man is guilty, and is in as great danger of it, as the traitor apprehended is in danger of hanging, drawing and quartering. The third principle expounded. Q. If damnation be the reward of sin, then is a man of all creatures most miserable. A dog or a toad when they die, all their misery is ended: but when a man dieth there is the beginning of his woe. A. It were so indeed, if there were no means of deliverance, but GOD hath showed his mercy in giving a Saviour to mankind. Q. How is this Saviour called? A. d Mat. 1.2. jesus Christ. Q. What is jesus Christ? A. e Heb. 1. 16. joh. 1.14. The eternal son of God made man in all things, even f Heb. 5●7. Mat. 13.18. in his infirmities like other men, save only in sin. Q. How was he made man void of sin? A: He was g Mat. 1.18. conceived in the womb of a Virgin, and sanctified by the holy Ghost at his conception. Q. Why must our Saviour be both God and man? A: He h 1. Tim. 2.5. must be a man: because man hath sinned, and therefore a man must die for sin to appease God's wrath: he must be God to sustain and uphold the manhood, to overcome and vanquish death. Q: What be the offices of Christ to make him an all-sufficient Saviour? A: He i Psal. 45.7. Luk. 4.18. Deut. 18. 15.18. Luk. 1.33. Ps. 100 all. is a priest, a prophet, a King. Q: Why is he a priest? A: To work the means of salvation in the behalf of mankind. Q: How doth he work the means of salvation? A: k Mat. 20. 18. Heb. 7. 25. 26. First, by making satisfaction to his father for the sin of man: Secondly, by making intercession. Q: How doth he make satisfaction? A: By two means: and the first is by offering a sacrifice. Q: What is this sacrifice? A: l Esa. 53.10. Christ himself, as he is man consisting of body and soul. Q: What is the n Apoc. 8. 3. Heb. 3.10. Altar? A: Christ as he is God, is the Altar on which he sacrificed himself. Q: Who was the priest? None but o Heb. 5.5.6. Christ, and that as he is both God and man. Q: How oft did he sacrifice himself? A: Never but p Heb. 9.28. once. Q: What death did he suffer when he sacrificed himself? A: A death upon the cross, peculiar to him alone: for q Esa. 55.5. joh. 12.2. Reu. 19 15. Luk. 22.44. besides the separation of body and soul, he felt also the pangs of hell, in that the whole wrath of God due to the sin of man, was powered forth upon him. Q. What profit cometh by his Sacrifice? A. God's a Heb. 9.26. wrath is appeased by it. Q. Could the suffering of Christ, which was but for a short time, countervail everlasting damnation, and so appease God's wrath? A. Yea, for seeing Christ suffered b Act. 20.28 ●. Cor. 5.16. God suffered, though not in his godhead: & that is more than if all men in the world had suffered for ever & ever. Q. Now tell me the other means of satisfaction. A. It is the perfect fulfilling of the law. Q. How did he fulfil the law? A. By c 1. Cor. 1.30 Rom. 2. 19 2. Cor. 5.21. his perfect righteousness: which consisteth of two parts, the first, the integrity and pureness of his humane nature: the other, d Rom. 5.18 Rom. 4.8. his obedience in performing all that the law required. Q. You have showed how Christ doth make satisfaction, tell me likewise how he doth make intercession? A. He alone doth continually e Ro. 8. 34. ●. Pet. 2.5. appear before his father in heaven, making the faithful and all their prayers acceptable unto him, by applying of the merits of his own perfect satisfaction to them. Q. Why is Christ a prophet? A. To f joh. 6. 45. Mat. 3. 17. reveal unto his Church the way and means of salvation, & this he doth outwardly by the ministery of his word, and inwardly by the teaching of his holy spirit. Q. Why is he also a King? A. That g Esay. 9 7. he might bountifully bestow upon us, and convey unto us all the aforesaid means of salvation. Q. How doth he show himself to be a King? A. In h Act. 10. 30. Eph. 4.8. Act. 2.9. that being dead and buried, he rose from the grave, quickened his dead body, ascended into heaven, and now sitteth at the right hand of his father, with full full power and glory in heaven. Q. How else? A. In i Esay. 9 7. & 30.21. that he doth continually inspire and direct his servants by the divine power of his holy spirit, according to his holy word. Q. But to whom will this blessed King communicate all these means of salvation? A. He k Mat. 20. 16. joh. 1.11. 1. joh. 2.2. offereth them to many, and they are sufficient to save all mankind; but all shall not be saved thereby, because by faith they will not receive them. The fourth principle expounded. Q. What is faith? A. Faith is a l joh. 1. 12. & 6.3.5. Gal. 3.27. Col. 2. 12. wonderful grace of God, by which a man doth apprehend and apply Christ, and all his benefits unto himself. Q. How doth a man apply Christ unto himself, seeing we are on earth, and Christ in heaven? A. This m 1. Cor. 1. 12. Rom. 8. 16. applying is done by assurance, when a man is verily persuaded by the holy spirit of God's favour towards himself particularly, and of the forgiveness of his own sins. Q. How doth God bring men truly to believe in Christ? A. First he prepareth their hearts, that they might be capable of faith: and then he worketh faith in them. Q. How doth God prepare men's hearts? A. n Eze. 1. 1●. Hos. 6. 12. By bruising them, as if one would break an hard stone to powder: and this is done by hambling them. Q. How doth God humble a man? A. By working in him a sight of his sins, and a sorrow for them. Q. How is this sight of sin wrought? A. By the o Ro. 3.20. & 7.7.8. moral law: the sum whereof is the ten commandments. Q. What sins may I find in myself by them? A. Ten. Q. What is the first? A. a Com. I. To make something thy God which is not God, by fearing it, loving it, so trusting in it more than in the true God. Q. What is the second? A. b II. To worship false Gods, or the true God in a false manner. Q. What is the third? A. c III. To dishonour God, in abusing his titles, words and works. Q. What is the fourth? A. d IV. To break the Sabbath, in doing the works of their calling and of the flesh: and in leaving undone the works of the spirit. Q. What be the six latter? A. To do any thing that may hinder thy neighbour's e V. dignity, f VI life, g VII. chastity, h VIII. wealth, i IX. good name, k X. though it be but in the secret thoughts and motions of the heart, unto which thou givest no liking nor consent. Q. What is sorrow for sin? A. It is l Act. 2.37. 38. Ca●t. 5.4. when a man's conscience is touched with a lively feeling of God's displeasure for any of these sins: in m 1. Tim. 1. 15. Luk. 15.21. Ezra. 9.6.7. such wise, that he utterly despairs of salvation, in regard of any thing in himself, acknowledging that he hath deserved shame and confusion eternally. Q. How doth God work this sorrow? A. By the terrible curse of the Law. Q. What is that? A. He n Gal. 3. which breaks but one of the commandments of God, though it be but once in all his life time; and that only in one thought, is subject to, and in danger of eternal damnation thereby. Q. When men's hearts are thus prepared, how doth God engraffed faith in them? A. By working certain inward motions in the heart, which are the seeds of faith, out of which it breedeth. Q. What is the first of them? A. When a man humbled under the burden of his sins, doth o Esa. 55. 1. joh. 7.13. Luk. 1. 53. acknowledge and feel that he stands in great need of Christ. Q. What is the second? A. An p Reu. 21. 16. hungering desire and a longing to be made partaker of Christ & all his merits. Q. What is the third? A. A q Heb. 4. 16. flying to the throne of grace, from the sentence of the Law pricking the conscience. Q. How is it done? A. By r Luk. ●5. 18, 19 Mat. 15. 22,23. Act. 8.22. 2. Cor. 12.1. praying, with sending up loud cries for God's favour in Christ in the pardoning of sin: and with fervent perseverance herein, till the desire of the heart be granted. Q. What followeth after all this? A. God then, s Mat. 7. 7. Esa. 65.24. job 33.26. according to his merciful promise, let's the poor sinner feel the assurance of his love wherewith he loveth him in Christ, which assurance is a lively faith. Q. Are there divers degrees and measures of true faith? A. t Rom. 1.17. Luk. 17.5. Yea. Q. What is the least measure of true faith that any man can have? A. When a man of an humble spirit by reason of the u Esa. 42.2. Mat. 17. 20 Luk. 17.5. littleness of his faith, doth not yet feel the assurance of the forgiveness of his sins, and yet he is persuaded that they are pardonable, and therefore desireth that they should be pardoned, and with his heart prayeth to God to pardon them. Q. How do you know that such a man hath faith? A. These x Ro. 8.23, 24. Gal. 4.6. Mat. 5. 6. desires and prayers are testimonies of the Spirit, whose property it is to stir up a longing and a lusting after heavenly things, with sighs and groans for God's favour & mercy in Christ. y Rom. 8.9. Eph. 3.17. Now where the spirit of Christ is, there is Christ dwelling: and where Christ dwelleth, there is true faith, how weak soever it be. Q. What is the greatest measure of faith? A. When a man daily increasing in faith, comes to be a Rom. 8. 38,39. Cant. 8.6,7. fully persuaded of God's love in Christ towards himself particularly, and of the forgiveness of his own sins. Q. When shall a Christian heart come to this full assurance? A. Not b 2. Tim. 4. 7,8. Psal. 23.6. with 1,2,3, 4, verse. at the first, but in some continuance of time, when he hath been well practised in Repentance, and hath had divers experiences of God's love unto him in Christ: then after them will appear in his heart the fullness of persuasion: which is the ripeness c Ro. 4.20, 21. and strength of faith. Q. What benefits doth a man receive by his faith in Christ? A. Hereby d 1. Cor. 1. 30. Act. 15.9. Rom. 4.3. he is justified before God and sanctified. Q. What is this to be justified before God? A. It e Ro. 8.35. comprehendeth two things: the first, to be cleared from the guiltiness and punishment of sin: the second, to be accepted as perfectly righteous before God. Q. How is a man cleared from the guiltiness and punishment of his sins? A. By Christ's f Col. 1.22. 1. Pet. 2. 25. 1. joh. 1. 17. sufferings and death upon the cross. Q. How is he accepted righteous before God? A. By the g 2. Cor. 5. 27. righteousness of Christ imputed to him. Q. What profit comes by being thus justified? A. Hereby h Rom. 4.17. Apoc. 21.27 and by no other means in the world, the believer shall be accepted before God's judgement seat, as worthy of eternal life by the merits o the same righteousness of Christ. Q. Do not good works than make us worthy of eternal life? A. No: for God who is perfect righteousness itself, will find in the best works we do, more matter of da●uation then of salvation: and therefore k Psa. 143.2. Esa. 64.6. job 9.3. we must rather condemn ourselves for our good works, then look to be justified before God thereby. Q. How may a man know that he is justified before God? A. He need not ascend into heaven to search the secret counsel of God; l Rom. 1. 3. 1. joh. 3.9. but rather descend into his own heart to search whether he be sanctified or not. Q. What is it to be sanctified? A. It comprehendeth two things: the first to be purged from the corruption of his own nature: the second to be endued with inward righteousness. Q. How is the corruption of sin purged? A. By the n Rom. 6. 4. 1. Pet. 4. 1, ● merits and power of Christ's death, which being by faith applied, is as a corrosive to abate, consume, and weaken the power of all sin. Q. How is a man endued with inherent righteousness? A. Through the o Ro. 6.5, 6. Phil. 3. 10. virtue of Christ's resurrection, which being applied by faith is as a restorative to revive a man that is dead in sin to newness of life. Q. In what part of a man is sanctification wrought? A. In p 1. Thess. 5. 23. every part both body and soul. Q. In what time is it wrought? A. It is q Ro. 8.23. 2. Cor. 5.2,3 begun in this life, in which the faithful receive only the first fruits of the Spirit, and it is not finished before the end of this life. Q. What graces of the Spirit do usually show themselves in the heart of a man sanctified? A. The hatred r Psal. 1.19. 113. & 40. 9 & 101. 3. Rom. 7.22. of sin, and the love of righteousness. Q. What proceeds of them? A. Repentance, which is s Psal. 119. 57 ●12. a settled purpose in the heart, with a careful endeavour to leave all his sins, and to live a Christian life, according to all God's commandments. Q. What goeth with repentance? A. A continual fight and struggling against the assaults of a man's own flesh, against the motions of the devil, and the enticements of the world. Q. What followeth after a man hath gotten the victory in any temptation or affliction? A. t Rom. 5. 3. 2. Cor. 1.5. Experience of God's love in Christ, and so increase of peace of conscience, and joy in the holy Ghost. Q. What follows, i● in any temptation he be overcome, and through infirmity fall? A. After a while u 2. Cor. 7. 8,9. Mat. 26.72. there will arise a godly sorrow, which is, when a man is grieved for no other cause in the world but for this only, that by his sin he hath displeased God, who hath been unto him a most merciful and loving Father. Q. What sign is there of this sorrow? A. The true sign x 1. Pet. 2. 19 of it is this, when a man can be grieved for the very disobedience to God in his evil word or deed, though he should never be punished, and though there were neither heaven nor hell. Q. What follows after this sorrow? A. Repentance y 2. Cor. 7. 11. renewed a fresh. Q. By what signs will this repentance appear? A. By z 2. Cor. 7. 11. seven 1. A care to leave the sin into which he is fallen, 2. An utter condemning of himself for it, with a craving of pardon. 3. A great anger against himself for his carelessness. 4. A fear lest he should fall into the same sin again. 5. A desire ever after to please God. 6. A zeal of the same. 7. Revenge upon himself for his former offence. The fifth Principle expounded. Q. What outward means must we use to obtain faith and all blessings of God which come by faith? A. The preaching a Pro. 29. 18. Rom. 10.14. Mat. 21. 19,20. 2. Tim. 3. 16 of God's word, and the administration of the Sacraments, and prayer. Q. Where is the word of God to be found? A. The whole word of God needful to salvation, is set down in the holy Scriptures. Q. How know you that the Scriptures are the word of God, and not men's policies? A. I am assured of it. First, b Eph. 1.13. because the holy Ghost persuadeth my conscience that it is so. Secondly, I see it by experience: for the preaching of the c Heb. 4. 12. 1. Cor. 14. 25. Scriptures have the power of God in them to humble a man, when they are preached, and to cast him down to hell: and afterward to restore and raise him up again. Q. What is the use of the word of God preached? A. First it d Rom. 1.17 2. Cor. 2. 16 Heb. 4.2. breedeth, and then it increaseth faith in them which are chosen to salvation: but unto them that perish it is by reason of their corruption an occasion of their further damnation. Q. How must we hear God's word that it may be effectual to salvation? A. We e jam. 1.19. Act. 16. 14. Heb. 4.2. Esa. 66.2. Luk. 2.51. Ps. 119.11. must come unto it with hungerbitten hearts, having an appetite to the word, we must mark it with attention, receive it by faith, submit ourselves unto it with fear and trembling, even then when our faults are reproved: lastly, we must hide it in the corners of our hearts, that we may frame our lives and conversations by it. Q. What is a Sacrament? A. A f Rom. 4.11. Gen. 17.12. Gal. 3.1. sign to represent, a seal to confirm, an instrument to convey Christ and all his benefits to them that do believe in him. Q. Why must a Sacrament represent the mercies of God before our eyes? A. Because we are dull to conceive and to remember them. Q. Why doth the Sacrament seal unto us the mercies of God? A. Because we are full of unbelief and doubting of them. Q. Why is the Sacrament the instrument of the Spirit to convey the mercies of God into our hearts? A. Because we are like Thomas, we will not believe till we feel them in some measure in our hearts. Q. How many Sacraments are there? A. Two g 1. Cor. ●0. ●,2,3. and no more: Baptism, by which we have our admission into the true Church of God: and the Lords Supper, by which we are nourished and preserved in the Church after our admission. Q. What is done in Baptism? A. h Act. 2. 38. Tit. 3. 5. Act. 22. 16. Mar. 28. 19 In the assembly of the Church, the covenant of grace between God and the party baptised, is solemnly confirmed and sealed. Q. In this covenant what doth God promise to the party baptised? A. i Gal. 3. 27. 1. Pet. 3.21 Christ with all blessings that come by him. Q. To what condition is the party baptised, bound? A. To k Mar. 16. 16. receive Christ, and to repent of his sin. Q. What meaneth the sprinkling or dipping in water? A. It l 1. Pet. 1.2. seals unto us remission of sins and sanctification by the obedience and sprinkling of the blood of Christ. Q. How cometh it to pass that many after their Baptism for a long time feel not the effect and fruit of it, and some never? A. The fault is not in God, who keeps his covenants, but the fault is in themselves, in that they do not keep the condition of the covenant to receive Christ by faith, and to repent of all their sins. Q. When shall a man then see the effect of his baptism? A. At m Heb. 10. 20. 1. Pet. 3.21. what time soever he doth receive Christ by faith, though it be many years after, he shall then feel the power of God to regenerate him, and to work all things in him, which he offered in baptism. Q. How if a man never keep the condition, to which he bound himself in baptism? A. His damnation n Deut. 23. 21,22. Eccles. 3.4. shall be the greater, because he breaketh his vow made to God. Q. What is done in the Lord's Supper? A. The former covenant solemnly ratified in Baptism, is renewed in o 1. Cor. 11. 23,24,25. & 12.13. the Lord's supper, between the Lord himself and the receiver. Q. What is the receiver? A. Every one p 1. Cor. 11. 30,31. Mat. 5.22, 23. Esa. 66. 23. that hath been baptised, and after his baptism hath truly believed in Christ, and repent of his sins from his heart. Q. What meaneth the bread and wine, the eating of the bread, and drinking of the wine? A. These outward actions q 1. Cor. 10. 16,17. are a second seal, set by the Lords own hand unto his covenant. And they do give every receiver to understand, that as God doth bless the bread and wine, to preserve and strengthen the body of the receiver: so Christ apprehended and received by faith, shall nourish him, and preserve both body and soul unto eternal life. Q. What shall a true receiver feel in himself after the receiving of the Sacrament? A. r 1. Cor. 10. 16, 17. and 11.21. The increase of his faith in Christ, the increase of sanctification, a greater measure of dying to sin, a greater care to live in newness of life. Q. What if a man after the receiving of the Sacrament, never find any such thing in himself? A. He may well suspect himself, whether he did ever repent or not: and thereupon to use means to come to sound faith and repentance. Q. What is an other meaves of increasing faith? A. Prayer. Q. What is prayer? A. r 1. joh. 5. 14. A familiar speech with God in the name of Christ: s 1. Tim. 2. 1. Phil. 4.6. in which either we crave things needful, or give thanks for things received. Q. In ask things needful, what is required? A. Two things: an earnest desire, and faith. Q. t Mat. 11. 24. What things must a Christian man's heart desire? A. Six things especially. Q. What are they? A. 1. a Petition I. That he may glorify God: 2. That b II. God may reign in his heart and not sin: 3. c III. That he may do Gods will, and not his lusts of the flesh: 4. d FOUR That he may rely himself on God's providence for all the means of this temporal life: 5. e V. That he may be justified, and be at peace with God: 6. f VI That by the power of God he may be strengthened against all temptations. Q. What is faith? A. A g Amen. persuasion, that these things which we truly desire, God will grant them for Christ's sake. The sixth Principle expounded. Q. After that a man hath led a short life in this world, what followeth them? A. Death, which is the parting asunder of body and soul. Q. Why do wicked men and unbelievers die? A. That q Luk. 16. 22,23. their bodies may go to the earth, and their souls may be cast into hell fire. Q. Why do the godly die, seeing Christ by death hath overcome death? A. They die for this end, that r Luk. 23. 43. Act. 7.70. 1. Th. 4.3. Heb. 2.14. 1. Cor. 15.5. their bodies may rest for a while in the earth, and their souls may enter into heaven immediately. Q. What followeth after death? A. The day of judgement. Q. What sign is there to know this day from other days? A. s 2. Pet. 3. 11,12. Heaven and earth shall be consumed with fire immediately before the coming of the judge. Q. Who shall be the judge? A. jesus Christ the Son of God. Q. What shall be the coming to judgement? A. He t 1. Thess. 4. 16,17. shall come in the clouds in great majesty and glory, with infinite company of Angels. Q. How shall all men be cited to judgement? A. At the u Mat. 24. 3 sound of a trumpet, the living shall be changed in the twinkling of an eye, and the dead shall rise again every one with x job 19 26. his own body, and all shall be gathered together before Christ: and after this, the good shall be severed from the bad, y Mat. 25. 32,33. these standing on the left hand of Christ, the other on the right. Q. How will Christ try and examine every man's cause? A. The a Re. 20. 12. Dan. 7. 10. books of all men's doings shall be laid open, men's consciences shall be made either to accuse them, or excuse them, and every man shall be tried by the works which he did in his life time, because they are open and manifest signs b joh. 3. 18. & 5,24. of faith or unbelief. Q. What sentence will he give? A. He will give c Mat. 25. 34.41. sentence of salvation to the elect and godly: but he will pronounce sentence of damnation against unbelievers and reprobates. Q. What state shall the godly be in after the day of judgement? A. They d Mat. 25. 34. Apoc. 21. 2.34.11. shall continue for ever in the highest heaven in the presence of God, having fellowship with Christ jesus, and reigning with him for ever. Q. What state shall the wicked be in after the day of judgement? A. In eternal perdition and destruction in hell fire. Q. What is that? A. It e 2. The. 1.9. Esa. 66. 24. Apoc. 21. 8. stands in three things especially: first a perpetual separation from Gods comfortable presence: 2. fellowship with the devil and his angels: 3. an horrible pang and torment both of body and soul, arising of the feeling of the whole wrath of God, powered forth on the wicked for ever world without end: and if the pain of one tooth for one day be so great, endless shall be the pain of the whole man, body and soul for ever and ever. FINIS. A GRAIN of Mustardseed: OR, The least measure of grace that is or can be effectual to salvation. Printed for Ralph jackson. 1600. TO THE RIHGT Honourable and virtuous Lady, the Lady Margaret, Countess of Cumberland, Grace and peace. RIght Honourable, the kingdom of heaven, of which the Scripture speaketh so oft, is properly a certain state or condition, whereby we stand in the favour and love of God, in and by Christ. And this kingdom is compared to a grain of Mustardseed, to teach us that a man is even at that instant already entered into the kingdom of heaven, when the Lord, that good husbandman, hath cast but some little portion of faith or repentance into the ground of the heart: yea though it be but as one grain of musterd-seed. Of this little grain I have penned this little treatise, in quantity answerable thereto: and now I present the same to your La●●ship, not to supply your want (for I hope you are stored with more grains of this kind) but to perform some duty on my part. Hoping therefore that your Ladyship will read and accept the same, I take my leave, commending you to the blessing and protection of the Almighty. Your H. to command, William Perkins. A Grain of Mustardseed: or, the least measure of grace that is, or can be effectual to salvation. IT is a very necessary point to be known, what is the least measure of grace that can befall the true child of God, lesser than which, there is no grace effectual to salvation. For first of all, the right understanding of this, is the very foundation of true comfort unto all troubled and touched consciences. Secondly, it is a notable means to stir up thankfulness in them that have any grace at all; when they shall in examination of themselves consider, that they have received of God the least measure of grace, or more. Thirdly it will be an inducement, and a spur to many careless and unrepentant persons, to embrace the Gospel, and to begin repentance for their sins; when they shall perceive, and that by the word of God, that God accepts the very seeds, and rudiments of faith and repentance at the first, though they be but in measure as a grain of mustardseed. Now then for the opening and clearing of this point, I will set down six several conclusions, in such order as one shall confirm and explain the other, and one depend upon the other. I. Conclusion. A man that doth but begin to be converted, is even at that instant the very child of God: though inwardly he be more carnal than spiritual. The Exposition. IN a man there must be considered three things, the substance of the body and soul, whereof a man is said to consist, the faculties placed in the soul and exercised in the body, as understanding, will, affections: the integrity and purity of the faculties, whereby they are conformable to the will of God, and bear his Image. And since the fall of Adam, man is not deprived of his substance or of the powers and faculties of his soul, but only of the third, which is the purity of nature, and therefore the conversion of a sinner, whereof the conclusion speaketh, is not the change of the substance of man, or the faculties of the soul: but a renewing and restoring of that purity and holiness which was lost by man's fall, with the abolishment of that natural corruption that is in all the powers of the soul. This is the work of God, and of God alone, and that on this manner. First of all, when it pleaseth God to work a change in any, he doth it not first in one part, then in an other, as he that repairs a decayed house by piece-meal: but the work, both for the beginning, continuance, and accomplishment, is the whole man, and every part at once, specially in the mind and conscience, will and affection: as on the contrary, when Adam lost the image of God, he lost it in every part. Secondly, the conversion of a sinner is not wrought all at one instant, but in continuance of time, and that by certain measures and degrees. And a man is in the first degree of his conversion, when the holy ghost by the means of the word, inspires him with some spiritual motions, and begins to regenerate and renew the inward powers of the soul. And he may in this case very fitly be compared to the night in the first dawning of the day, in which though the darkness remain and be more in quantity then the light, yet the Sun hath already cast some beams of light into the air, whereupon we term it the breaking of the day. Now then, the very point which I touch, is, that a man at this instant and in this very state (God as yet having but laid certain beginnings of true conversion in his heart) is the very child of God, and that not only in the eternal purpose of God (as all the elect are) but indeed by actual adoption: and this is plain by a manifest reason. There be four special works of grace in every child of God, his union with Christ, his adoption, justification, and conversion, and these four are wrought all at one instant, so as for order of time, neither goes before nor after other: and yet in regard of order of nature, union with Christ, justification, and adoption, go before the inward conversion of a sinner, it being the fruit and effect of them all, Upon this it followeth necessarily, that a sinner in the very first act of his conversion, is justified, adopted, and incorporated into the 〈◊〉 ca●● body of Christ. In the parable of the prodigal son, the father with joy receives his wicked child, but when● surely when he saw him coming a far off, and when as yet he had made no confession or humiliation to his father, but only had conceived with himself a purpose to return and to say, Father I have sinned against heaven and against thee, etc. And Paul saith of many of the Corinthians, that he could not speak unto them as spiritual men, but as carnal, even babes in Christ. 1. Cor. 3.1. II. Conclusion. The first material beginnings of the conversion of a sinner, or the smallest measure of renewing grace, have the promises of this life, and the life to come. The exposition. THE beginnings of conversion must be distinguished, some are beginnings of preparations, some beginnings of composition. Beginnings of preparation, are such as bring under, tame, and subdue the stubbornness of man's nature, without making any change at all: of this sort are the accusations of the conscience by the ministery of the law, fears and terrors arising thence, compunction of heart, which is the apprehension of god's anger against sin. Now these and the like I exclude in the conclusion, for though they go before to prepare a sinner to his conversion following yet are they no graces of God, but fruits of the law, that is, the ministery of death, & of an accusing conscience. Beginnings of composition, I term all those inward motions and inclinations of God's spirit, that follow after the work of the law upon the conscience: and rise upon the meditation of the Gospel, that promiseth righteousness and life everlasting by Christ: out of which motions the conversion of a sinner ariseth, and of this it consisteth: what these are it shall afterward appear. Again, grace must be distinguished: it is twofold, restraining grace, or renewing grace. Restraining grace, I term certain common gifts of God, serving only to order, and frame the outward conversation of men to the law of God, or serving to bereave men of excuse in the day of judgement. By this kind of grace, heathen men have been liberal, just, sober, valiant. By it men living in the Church of God, have been enlightened, and having tasted of the good word of God, have rejoiced therein, and for a time outwardly conformed themselves thereto; renewing grace is not common to all men, but proper to the elect, and it is a gift of God's spirit, whereby the corruption of sin is not only restrained, but also mortified, and the decayed Image of God restored. Now then, the conclusion must only be understood of the second, and not of the first: for though a man have never so much of this restraining grace, yet unless he have the spirit of Christ to create faith in the heart, and to sanctify him, he is as far from salvation as any other. Now then, the sense and meaning of the conclusion is, that the very lest means of saving grace, and the very beginnings or seeds of regeneration do declare, and after a sort give title to men, of all the merciful promises of God, whether they concern this life or the life to come: and therefore are approved of God, if they be in truth, and accepted as greater measures of grace. That which our Saviour Christ saith of the work of miracles, ●f you have faith as a grain of Mustered seed, ye shall say unto this mountain remove hence to yonder place, and it shall remove, must by the law of equal proportion be applied to faith, repentance, the fear of God, and all other graces, if they be truly wrought in the heart, though they be but as small as one little grain of mustardseed, they shall be sufficiently effectual to bring forth good works, for which they were ordained. The Prophet Esay 42.3. saith, that Christ shall not quench the smoking flax, nor break the bruised reed. Let the comparison be marked: fire in flax must be both little and weak, in quantity as a spark or twain, that cannot cause a flame but only a smoke, specially in a matter ●o easy to burn. Here then is signified, that the gifts, and graces of God's spirit, that are both for measure and strength as a spark or twain of fire, shall not be neglected, but rather accepted and cherished by Christ. When our Saviour Christ heard the young man make a confession of a practice, but of outward and civil righteousness, he looked upon him and loved him: and when he heard the Scribe to speak discreetly but one good speech, that to lou● God with all his heart is above all sacrifices, he said unto him, That he was not far from the kingdom of heaven. Therefore no doubt, he will love with a more special love, and accept as the good subjects of his kingdom, those that have received a further mercy of God to be borne anew of water and of the spirit. III. Conclusion. A constant and earnest desire to be reconciled to God, to believe and to repent, if it be in a touched heart, is in acceptation with God, as reconciliation, faith, repentance itself. The Exposition. LVst or desire is twofold, natural and supernatural. Natural is that, whose beginning and object is in nature, that is, which ariseth of the natural will of man; and anecteth such things as are thought to be good according to the light of nature. And this kind of desire hath his degrees, yet so as they are all limited within the compass of nature. Some desire riches, honours, pleasures, some learning and knowledge: because it is the light and perfection of the mind: some go further and seek after the virtues of justice, temperance, liberality, etc. and thus many heathen men have excelled. Some again desire true happiness, as Balaam did, who wished to die the death of the righteous: because it is the property of nature to seek the preservation of itself. But here nature stays itself: for where the mind reveals not, the will affects not. Supernatural desires are such as both for their beginning and object, are above nature, for their beginning is from the holy Ghost, and the object or matter about which they are conversant, are things divine and spiritual, which concern the kingdom of heaven: and of this kind are the desires of which I speak in this place. Again, that we may not be deceived in our desires, but may the better discern them from flittering & fleeting motions, I add three restraints. First of all, the desire of reconciliation, the desire to believe, or the desire to repent, etc. must be constant and have continuance, otherwise it may justly be suspected. Secondly, it must be earnest and serious, though not always, yet at sometimes, that we may be able to say with David, My soul desireth after thee, O Lord, as the thirsty land. And, as the heart braieth after the rivers of water, so panteth my soul after thee, O God: my soul thirsteth for God, even the living god. Thirdly, it must be in a touched heart: for when a man is touched in conscience, the heart is cast down, and (as much as it can) it withdraws itself from God. For this cause, if then there be any spiritual motions whereby the heart is lift up unto God, they are without doubt from the spirit of God. Thus then I avouch, that the desire of reconciliation with God in Christ, is reconciliation itself: the desire to believe, is faith indeed, and the desire to repent, repentance itself. But mark how: A desire to be reconciled is not reconciliation in nature (for the desire is one thing and reconciliation is an other) but in God's acceptation: for if we being touched thoroughly for our sins, do desire to have them pardoned, and to be at one with God, God accepts us as reconciled. Again desire to believe, it is not faith in nature, but only in God's acception, God accepting the will for the deed. That this doctrine is the will and word of God, it appears by these reasons. First of all, God hath annexed a promise of blessedness, and of life everlasting, to the desire of grace. Math. 5. Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. joh. 7.38. If any man thirst let him come to me and drink. Reu. 21. I will give unto him which is a thirst of the well of the water of life freely. Now what is this, to thirst? properly it is, when we are in a drought or dryness, and want drink to refresh us, to desire it. And therefore by a resemblance, they are said to thirst after righteousness, that want it and would have it, and they thirst after Christ that feel themselves out of Christ, and desire, yea, long after the blood of Christ, that they might be refreshed with it in their consciences. Here than we see that the desire of mercy, in the want of mercy, is the obtaining of mercy, and the desire to believe in the want of faith, is faith. Though as yet thou want firm and lively grace, yet art thou not altogether void of grace, if thou canst desire it, thy desire is the seed, conception, or bud of that which thou wantest: now is the spring time of the engrafted word or the immortal seed cast into the furrows of thy heart: wait but a while, using good means, and thou shalt see that leaves, blossoms, and fruits will shortly follow after: Secondly, the desire of any good thing is accepted of God, as the lively invocation of his holy name, Psal. 10. God heareth the desires of the poor. Psal. 145. He will fulfil the desire of them that fear him. When Moses said nothing, but only desired in heart the help and protection of God at the red sea, the Lord said unto him: why criest thou unto me? Exod. 14. And when we know not to pray as we oughta Paul saith, that the spirit maketh request by the inward groans of the heart. Rom. 8. 26● Hence I gather, when a man in his weakness prays with sighs and groans, for the gift of lively faith, the want whereof he finds in himself; his very prayer on this manner made, is as truly in acceptation with God, as the prayer made in lively faith. Thirdly to the testimony of Scripture, I add the testimonies of Godly and learned men, not to prove the doctrine in hand, but to show a consent, and to prove thus much that the thing which I avouch is no private fantasy of any man: a Psal. 36. Augustine saith, Let thy desire be before him, and thy father which seeth in secret shall reward thee openly: for thy de●ire is thy prayer, and if thy desire be continual, thy prayer is continual. He adds further in the same place, that the desire is a continual voice, and the cry of the heart, and the inward invocation of God, which may be made without intermission. Again, b Exposit. Epist. joh. tract. 4. de cap. 3. The whole life of a good christian, is an holy will and desire. And that which thou desirest thou seest not: but by desiring art, as it were, enlarged and made capable, that when it shall come which thou shalt see, thou mayest be filled. c Super can. Serm. 84. Bernard saith, What, is not desire a voice? Yea a very strong voice. God heareth the desire of the poor, and a continual desire, though we speak nothing, is a voice continued. d Tom. 4. p. 124. Luther saith, Christ is then truly omnipotent, and then truly reigns in us, when we are so weak that we can scarce give any groan. For Paul saith, that one such groan is a strong cry in the ears of God, filling both heaven and earth. e Ib. fol. 156. Again, very few know how weak and small faith and hope is under the cross and in temptation. For it appears then, to be as smoking flax, which a good blast of wind would presently put out: but such as believe in these combats, and terrors against hope, under hope, that is, opposing themselves by faith in the promises of Christ against the feeling of sin, and the wrath of God, do find afterward, that this little spark of faith (as it appears to reason, which hardly perceiveth it) is peradventure as the whole element of fire which filleth all heaven, and swalloweth up all terrors and sins. f Ib. fol. 300. Again, the more we find our unworthiness and the less we find the promises to belong unto us, the more we must desire them, be●ing assured that this desire doth greatly please God, who desireth and willeth that his grace should be earnestly desired: This doth faith, which judgeth it a precious thing, and therefore greatly hungereth and ●hirs●eth after it, and so obtains it. For God is delighted to fill the hungry with good things, and to send the rich empty away. h Resp. ad Acta Col. loq. Monpel. Theodore Beza saith, If thou find not thine heart inwardly touched, pray that it may be touched: for than must thou know that this desire is a pledge of the father's good will to thee. i Locor. compar. 1. Kimnitius saith, When I have a good desire, though it do scarcely show itself in some little and slender sigh, I must be assured that the spirit of God is present, and worketh his good work. k Catech. Vrsinus saith, Faith in the most holy men in this life is unperfect and weak. Yet nevertheless, whosoever feels in his heart an earnest desire to believe, and a striving against his natural doubtings, both can and m●st assure himself that he is endued with true faith. Again, Wicked men do not desire the grace of the holy spirit, whereby they may resist sin. And therefore they are justly deprived of it: for he that earnestly desireth the holy Ghost, hath it already: because this desire of the spirit cannot be but from the spirit: as it is said, Blessed are they that hunger & thirst after righteousness, for they shall be satisfied. l Epistle to Careless. Bradford saith, Thy sins are undoubtedly pardoned, etc. for god hath given thee a penitent and believing heart: that is, an heart which desireth to repent and believe: for such an one is taken of him (he accepting the will for the deed) for a penitent and believing heart indeed. m Book of the marks of God's children. Taffine saith, Our faith may be so small and weak, as it doth not yet bring forth fruits, that may be lively felt of us, but if they which feel themselves in such estate, desire to have these feelings (namely of God's favour and love) if th●y ask them at God's hand by prayer; this desire and prayer are testimonies that the spirit of God is in them, and that ●●ey have faith already: for is such a desire, a fruit of the flesh, or of the spirit? It is of the holy spirit, who bringeth it forth only in such as he dwells in, etc. Then these holy desires and prayers being the motions of the holy Ghost in us, are testimonies of our faith, although they seem to us small and weak. As the woman that feeleth the mooning of a child in her body, though very weak, assureth herself that she hath conceived, and that she goeth with a live child: so if we have these motions, these holy affections, and desires before mentioned, let us not doubt but that we have the holy Ghost (who is the author of them) dwelling in us, and consequently that we have also faith. Again he saith, If thou hast begun to hate and flee sin, if thou feelest that thou art displeased at thine infirmities, corruptions: if having offended God, thou feelest a grief and a sorrow for it: if thou desire to abstain: if thou thou auoidest the occasions: if thou travailest to do thy endeavour: if thou prayest to God to give thee grace: all these holy affections proceeding from none other then from the spirit of God, aught to be so many pledges, and testimonies that he is in thee. n Psal. 6. Master Knokes saith, Albeit your pains sometimes be so horrible, that you find no release nor comfort, neither in spirit nor body, yet if thy heart can only sob unto God, despair not, you shall obtain your hearts desire. And destitute you are not of faith: for at such time as the flesh, natural reason, the law of God, the present torment, the devil at one do cry, God is angry, and therefore there is neither help nor remedy to be hoped for at his hands: at such time I say, to sob unto God, is the demonstration of the secret seed of God which is hid in God's elect children: and that only sob is unto God a more acceptable sacrifice, then without this cross, to give our bodies to be burnt even for the truths sake. More testimonies might be alleged, but these shall suffice. Against this point of doctrine it may be alleged: that, if desire to believe in our weakness be faith indeed; then some are justified and may be saved wanting a lively apprehension and full persuasion of God's mercy in Christ. Answer. justifying faith in regard of his nature is always one and the same, and the essential property thereof is to apprehend Christ with his benefits, and to assure the very conscience thereof. And therefore without some apprehension and assuranee there can be no justification or salvation in them that for age are able to believe. Yet there be certain degrees, and measures of true faith. There is a strong faith, which causeth a full apprehension and persuasion of God's mercy in Christ. This measure of faith the Lord vouchsafed Abraham, David, Paul, the Prophets, and Apostles, and Martyrs of God. It were a blessed thing, if all believers might attain to this height of lively faith, to say with Paul, I am persuaded, that neither life, nor death, nor any thing else, shall be able to separate us from the love of God in Christ: but all cannot; therefore there is another degree of faith lower than the former, and yet true faith, called a little or weak faith, and it also hath a power to apprehend and apply the promise of salvation, but as yet by reason of weakness, it is enfolded (as it were) and wrapped up in the heart, as the leaf and blossom in the bud. For such persons as have this weak faith, can say indeed that they believe their sins to be pardonable, and that they desire to have them pardoned: but as yet they cannot say, that they are without all doubt pardoned. And yet the mercy of God is not wanting unto them●●or in that they do, and can desire, and endeavour to apprehend, they do indeed apprehend; God accepting the desire to do the thing, for the thing done. This which I say, will the better appear if the grounds thereof be considered. Faith doth not justify in respect of itself, because it is an action, or virtue: or because it is strong, lively, and perfect: but in respect of the object thereof, namely, Christ crucified, whom faith apprehendeth as he is set forth unto us in the word and sacraments. It is Christ that is the author, & matter of our justice, and it is he that applieth the same unto us: as for faith in us, it is but an instrument to apprehend and receive that which Christ for his part offereth and giveth. Therefore, if faith err not in his proper object, but follow the promise of God, though it do weakly apprehend, or at the least cause a man only to endeavour and desire to apprehend, it is true faith, and justifieth. Though our apprehension be necessary, yet our salvation stands rather in this, that God apprehends us for his own, then that we apprehend him. Phil. 3.12. Out of this conclusion springs another, not to be omitted, that God accepts the endeavour of the whole man to obey, for perfect obedience itself. THat is, if men endeavour to please God in all things, God will not judge their doings by the rigour of the law: but will accept their little and weak endeavour, to do that which they can do by his grace, as if they had perfectly fulfilled the law. But here remember I put this caveat, that this endeavour must be in and by the whole man; the very mind, conscience, will, & affections, doing that which they can in their kinds: and thus this endeavour, which is a fruit of the spirit, shall be distinguished from civil righteousness, which may be in heathen men. The truth of this conclusion appears by that which the Prophet Malachi saith, that God will spare them that fear him, as a father spares his child: who accepts the thing done, as well done, if the child show his good will, to please his father, and to do what he can. IV. Conclusion. To see and feel in ourselves the want of any grace, and to be grieved therefore, is the grace itself. The Exposition. Understand this conclusion as the former, namely, that grief of heart for the want of any grace necessary to salvation, is as much with God as the grace itself. When being in distress, we cannot pray as we ought, God accepts the very groans, sobs, and sighs of the perplexed heart, as the prayer itself. Rom. 8. 26. When we are grieved, because we cannot be grieved for our sins, it is a degree and measure of godly sorrow before God. Con. 4. lib. 1. add Simplic. in fine. Augustine saith well: Sometimes our prayer is lukewarm, or rather cold and almost no prayer: nay sometime it is altogether no prayer at all, and yet we cannot with grief perceive this in ourselves: for if we can but grieve, because we cannot pray, we now pray indeed. Hierome saith, Lib. 1. contract. Pelagium. Then we are just when we acknowledge ourselves to be sinners: Again, this is the true wisdom of man, to know himself to be imperfect: And (that I may so speak) the perfection of all just men in the flesh is imperfect: Augustine again saith, That the virtue which is now in a just man is thus far forth perfect, that unto the perfection thereof there belongs a true acknowledgement and an humble confession of the imperfection thereof. A broken and a contrite heart after an offence, is as much with God, as if there had been no offence at all, and therefore so soon as David after his grievous fall, in heaviness of heart confessed his sin, saying in effect but th●s much: I have sinned, the prophet in the name of the Lord, pronounceth t●● pardon of his sin in heaven, and that presently. V. Conclusion. He that hath begun to subject himself to Christ and his word, though as yet he be ignorant in most points of religion: yet if he have a care to increase in knowledge, & to practise that which he knoweth, he is accepted of God as a true believer. The Exposition. sundry persons by the Evangelists are said to believe, which had only seen the miracles of Christ, and as yet had made no further proceedings but to acknowledge Christ to be the Messias, & to submit themselves to him and his doctrine, which afterward should be taught. On this manner the woman of Samaria believed, and many of the Samaritans upon her report: & a certain ruler, by reason of a miracle, wrought upon his son, is said to believe, & all his household, joh. 4.42.52. when our Saviour Christ commendeth the faith of the Apostles, terming it a rock against which the gates of hell should not prevail, it was not for the plentiful knowledge of the doctrine of salvation: for they were ignorant of many articles of faith, as namely, of the death, resurrection, ascension, and kingdom of Christ: but because they believed him to be the son of God, and the Saviour of mankind, and they had withal resolved themselves to cleave unto him, and the blessed doctrine of salvation which he taught, though as yet they were ignorant in many points. The holy Ghost commendeth the faith of Rahab when she received the spies. Now this her faith was indeed but a seed and beginning of lively faith: for than she had only heard of the miracles done in Egypt, and of the deliverance of the Israelites, and was thereupon smitten with a fear, and had conceived a resolution with herself, to join herself to the Israelites, and to worship the true God. Now these and the like are termed believers, upon just cause: for though they be ignorant as yet, yet their ignorance, shall be no continuing or lasting ignorance: and they have excellent seeds of grace, namely, a purpose of heart to cleave to Christ, and a care to profit in the doctrine of salvation. VI Conclusion. The foresaid beginnings of grace are counterfeit, unless they increase. The Exposition. THe wickedness of man's nature, and the depth of hypocrisy is such, that a man may and can easily transform himself into the counterfeit and resemblance of any grace of God. Therefore I put down here a certain note whereby the gifts of God may be discerned, namely, that they grow up and increase as the grain of Mustardseed to a great tree, and bear fruit answerably. The grace in the heart is like the grain of Musterd-seed in two things. First it is small to see to at the beginning: secondly, after it is cast into the ground of the heart, it increaseth speedily, and spreads itself. Therefore, if a man at the first have but some little feeling of his wants, some weak and faint desire, some small obedience, he must not let this spark of grace go out: but these motions of the spirit must be increased by the use of the word, sacraments and prayer; and they must daily be stirred up by meditating, endeavouring, striving, ask, seeking, knocking. The master delivering his talents to his servants, saith unto them, occupy till I come: and not hide them in the earth, Math. 25.26. Paul useth an excellent speech to Timothy: I exhort thee to stir up the gift of God which is in thee, namely, as fire is stirred up by often blowing, and by putting to of wood, 2. Tim. 1.6. As for such motions of the heart that last for a week or month, and after vanish away, they are not to be regarded: and the Lord by the Prophet Osea complaineth of them, saying, O Ephraim, thy righteousness is like the morning dew. Therefore considering, grace unless it be confirmed and exercised, is indeed no grace; I will here add certain rules of direction that we may the more easily put in practise the spiritual exercises of invocation, faith, and repentance: and thereby also quicken and revive the seeds and beginnings of grace. 1 In what place soever thou art, whether alone or abroad, by day or by night, and whatsoever thou art doing, set thyself in the presence of God, let this persuasion always take place in thy heart, that thou art before the living God, and do thy endeavour that this persuasion may smite thy heart with awe and reverence, and make thee afraid to sin. This counsel the Lord gave Abraham, Gen. 17.1. Walk before me and be upright. This thing also was practised by Enoch, who for this cause is said to walk before God. 2 Esteem of every present day as of the day of thy death: and therefore live as though thou were dying; and do those good duties every day, that thou wouldst do if thou wert dying. This is Christian watchfulness and remember it. 3 Make catalogues and bills of thine own sins, specially of those sins that have most dishonoured God, and wounded thine own conscience: set them before thee often, specially then when thou hast any particular occasion of renewing thy repentance, that thy heart by this doleful sight, may be further humbled. This was David's practice when he considered his ways and turned his feet to God's commandments, Psal. 119.57 and when he confessed the sins of his youth, Psal. 25. This was jobs practise, when he said he was not able to answer one of a thousand of his sins unto God, job 9.1. 4 When thou first openest thine eyes in a morning pray to God, and give thanks heartily: God then shall have his honour, and thy heart shall be the better for it the whole day following. For we see in experience, that vessels keep long that taste of that liquor wherewith they are first seasoned. And when thou liest down let that be the last also: for thou knowest not, whether fallen asleep, thou shall ever rise again alive. Good therefore it is that thou shouldest give up thyself into the hands of God, whilst thou art waking. 5 Labour to see and feel thy spiritual poverty, that is, to see the want of grace in thyself, specially those inward corruptions, of unbelief, pride, self-love, etc. Labour to be displeased with thyself: and labour to feel, that by reason of them thou standest in need of every drop of the blood of Christ, to heal and cleanse thee from these wants: and let this practice take such place with thee, that if thou be demanded, what in thy estimation is the vilest of the creatures upon earth? thine heart and conscience may answer with a loud voice, I, even I, by reason of mine own sins: and again, if thou be demanded, what is the best thing in the world for thee? thy heart and conscience may answer again with a strong and loud cry, One drop of the blood of Christ to wash away my sins. 6 Show thyself to be a member of Christ, & a servant of God, not only ●n the general calling of a Christian, but also in the particular calling in which thou art placed. It is not enough for a Magistrate to be a christian man, but he must also be a christian magistrate: it is not enough for a master of a family to be a christian man, or a christian in the church, but he must also be a christian in his family, & in the trade which he followeth daily. Not every one that is a common hearer of the word, and a frequenter of the Lords table, is therefore a good Christian, unless his conversation in his private house, & in his private affairs, and dealings be suitable. There is a man to be seen what he is. 7 Search the Scriptures, to see what is sin, & what is not sin in every action: this done, carry in thy heart a constant & a resolute purpose, not to sin in any thing: for faith and the purpose of sinning can never stand together. 8 Let thine endeavour be suitable to thy purpose: & therefore exercise thyself to eschew every sin, and to obey God in every one of his commandments, that pertain either to the general calling of a Christian, or to thy particular calling. Thus did good josias, who turned unto God with all his heart, according to all the law of Moses, 1. King. 25.25. & thus did Zacharie & Elizabeth, that walked in all the commandments of God without reproof. Luk. 1.6. 9 If at any time, against thy purpose & resolution, thou be overtaken with any sin little or great, lie not in it, but speedily recover thyself by repentance, humble thyself, confessing thy offences, & by prayer entreating the Lord to pardon the same, and that earnestly, till such time as thou findest thy conscience truly pacified, and thy care to eschew the same sin increased. 10 Consider often of the right and proper end of thy life in this world, which is not to seek profit, honour, pleasure, but that in serving of men, we might serve god in our callings. God could, if it so pleased him, preserve man without the ministery of man, but his pleasure is to fulfil his work and willing the preservation of our bodies, & salvation of our souls, by the employment of men in his service, every one according to his vocation. Neither is there so much as a bondslave, but he must in and by his faithful service to his master, serve the Lord. Men therefore do commonly profane their labours and lives, by aiming at a wrong end, when all their care consisteth only in getting sufficient maintenance for them and theirs, for the obtaining of credit, riches, and carnal commodities. For thus men serve themselves, and not God, or men: much less do they serve God in serving of men. 11 Give all diligence to make thy election sure, and to gather manifold tokens thereof. For this cause observe the works of God's providence, love, and mercy, both in thee and upon thee, from time to time: for the serious consideration of them, and the laying of them together when they are many and several, minister much direction, assurance of God's favour and comfort. This was the practice of David, 1. Sam. 17.33. Psal. 23. all. 12 Think evermore thy present estate whatsoever it be, to be the best estate for thee: because whatsoever befalls thee, though it be sickness or any other affliction, or death, befalls thee of the good providence of God. That this may be the better done, labour to see and acknowledge a providence of God as well in poverty, as in abundance, as well in disgrace as good report, as well in sickness as in health, as well in life as in death. 13 Pray continually, I mean not by solemn and set prayer, but by secret and inward ejaculations of the heart, that is, by a continual elevation of mind unto Christ, sitting at the right hand of God the father, & that either by prayer or giving of thanks, so often as any occasion shall be offered. 14 Think often of the worst and most grievous things that may befall thee either in life or death for the name of Christ: make a reckoning of them, and prepare thyself to bear them; that when they come, they may not seem strange, and be borne more easily. 15 Make conscience of idle, vain, unhonest, & ungodly thoughts: for these are the seeds & beginnings of actual sin in word and deed. This want of care in ordering & composing of our thoughts, is often punished with a fearful temptation in the very thought, called of Divines, Tentatio blasphemiarum, a ten●tion of blasphemies. 16 When any good motion or affection riseth in the heart, suffer it not to pass away, but feed it by reading, meditating, praying. 17 Whatsoever good thing thou goest about, whether it be in word or deed, do it not in a conceit of thyself, or in the pride of thy heart, but in humility, ascribing the power whereby thou dost thy work, and the praise thereof to God; otherwise thou shalt find by experience, he will curse thy best doings. 18 Despise not civil honesty: good conscience and good manners must go together: therefore remember to make conscience of lying, and of customable swearing in common talk: contend not either in deed or word with any man: be courteous and gentle to all, good & bad: bear with men's wants and frailties, as hastiness, frowardness, selfe-liking, curiousness, etc. passing by them as being not perceived: return not evil for evil, but rather good for evil; use meat, drink, and apparel in that manner and measure, that they may further godliness; and may be as it were signs in which thou mayest express the hidden grace of thy heart. Strive not to go beyond any, unless it be in good things: go before thine equals, in giving of honour, rather than in taking of it: make conscience of thy word, and let it be as a band: profess not more outwardly than thou hast inwardly in heart: oppress or defraud no man in bargaining: in all companies either do good, or take good. FINIS.